A U M

There is this city of Brahman - the body - and in it the palace, thesmall lotus of the heart, and in it that small ether. Both heaven and earthare contained within it, both fire and air, both sun and moon, both lightningand stars; and whatever there is of the Self, here in the world, andwhatever has been or will be, all that is contained within it. - Chandogya-Upanishad

The Kingdom of Heaven is within you. - Jesus of Nazareth

THE PATH---------------------------------------------------------------------------------------------------Vol. II April, 1887 No. 1---------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

THE SECOND YEAR

The first number of this magazine naturally appealed to the future toshow whether there was any need for its existence, any field ripe alreadyunto the harvest. The beginning of the second volume may be claimed tomark the turning point of THE PATH, in its upward spiral from the regionsof experiment to the plane of assured and growing success; and while theEditor tenders his hearty thanks to the friends who have loyally served itwith pen and purse, he deems it proper to express his conviction

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that a mighty, if unseen, power has been behind it from the first, and willcontinue to aid it. In no other way can its phenomenal success beaccounted for. Starting without money or regular contributors, treating ofmatters not widely known and too little understood, entering a field entirely

new, and appealing, as was feared, to a comparatively small class, it hassteadily grown in favor from the very first number; none of the ordinarymeans of pushing it into notice have been resorted to, and not ten dollarsspent in advertising; yet new names are added to its list almost daily, andof the hundreds of its old subscribers only three have withdrawn. In thiscountry its regular circulation extends from Sandy Hook to the GoldenGate, and from the Green Mountains to the Crescent City; it teachesthrough England, France, Germany, Italy, and Russia; it is read alikebeneath the North Star in Sweden and under the Southern Cross in NewZealand; it is a welcome guest on the immemorial shores of India, and hasreceived the cordial approval of the heads of the Theosophical Society inAdyar. It would be impossible not to feel gratification at such results, evenwere it an ordinary money-making enterprise; how much more when it isremembered that it is devoted, not to any selfish end, but to the spread ofthat idea of universal Brotherhood which aims to benefit all, from highest tolowest.

THE PATH will continue its policy of independent devotion to theCause of Theosophy, without professing to be the organ either of theSociety or of any Branch; it is loyal to the great Founders of the Society,but does not concern itself with dissensions or differences of individualopinion. The work it has on hand, and the end it keeps in view, are tooabsorbing and too lofty to leave it the time or inclination to take part in sideissues; yet its columns are open to all Theosophists who may desire toexpress their views on matters of real importance to the cause in which allshould be interested. New features will be added as the need seems toarise; the first will probably be a department devoted to answers tocorrespondents. A large and constantly increasing number of letters ofinquiry are received, and the present editorial staff finds it impossible toanswer each separately; besides which, many of them naturally relate tothe same or similar matters. By thus printing general replies, not only willthe inquirers be answered, but others may have their unspoken questionsreplied to, or a similar line of thought will be suggested, or other views beelicited, to the mutual advantage of writers and readers.

In this joyous season of returning Spring, THE PATH wishes all itsreaders a "Happy New Year" in the fullest and best sense of the term, - aprogress in the knowledge of the great and vital truths of Theosophy, atruer realization of The Self, a profounder conviction of UniversalBrotherhood.------------------ 3

HEARALDS FROM THE UNSEEN

(Concluded)

Yet mark it well, man cannot compel the God. "The self cannot begained by the Veda, nor by the understanding, nor by much learning. Hewhom the Self chooses, by him alone the Self can be gained. The Selfchooses him as His own." [1] How then would you attract the ShiningOne? You must first strive to raise your own vibrations. Tension does this,the tension of lofty thought, benevolent feelings, the living spirit of holybooks, communion with high minds, any and every elevating practice, themind fixed on the True. And, look you, this is no matter where you maydissect from the outset; you must have Faith. If you institute theconditions, the event follows; such is the economy of the occult world. What is faith but the institution of conditions? "He cannot be reached byspeech, by mind, or by the eye: He cannot be apprehended except by himwho says, "He is.'" You must bear some relation to Spirit, or its eternevibrations cannot raise you. Knowledge attained, you will find it submittingtriumphantly to every test. Calm is the essence of Faith because asimilitude of vibration with Truth (in its living record) is only possible whenyou are no longer at the mercy of astral currents. Then "regard mostearnestly your own heart." [2] The soul is there; all may feel its heat, somehear its musical tones as it expands. Sink your thoughts down to that heat: the Spirit (Buddhi) enters by the head, and your final object is to bind heartand head together in an abiding consciousness of Unity. The Bhagavad-Gita tells us plainly that when the mind roams man "should subdue it, bringit back, and place it within his own breast;" not, as you see, in the brain. Now by "mind" the intellect is not meant, but manas, the collective thoughtsand desires upon which Reason (or Buddhi) may act as guide or control. You will find that you can think from the heart, just as all strong emotions, -such as fear, love, suspense, - take their rise in the heart and spread wave-like over the chest, and have no similarity to the flash of an idea in thebrain. In the ordinary man the brain is only the focus for the thoughtsstreaming in through the solar plexus, and many are lost, just as millions ofseeds in nature are lost. So the Upanishad echoes the warning: - "Themind must be restrained in the heart till it comes to an end; - that isknowledge, that is liberty; all the rest are extensions of the ties." Whenwe are able to think from the centre we shall realize what is now difficult tobelieve, - that our present intellection is not the highest avenue ofknowledge.

------------1. Vedanta2. Light on the Path

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"When a man is delivered from his mind, that is the highest point." [1] We sink our thoughts then into the flowing Light as men sink nets into thesea, - withdrawn, they are full to breaking.

A distinguished confrere, speaking of this subject in the OctoberTheosophist, says that the right "Word" must be known, when we may sinkit down to the heart where it becomes a living power; he adds that Om isused for this purpose in India and Jao in Europe. These are good words aswe all know, and represent high vibrations. The Upanishad says plainly: -"Om is the sound-endowed body of him;" and again; "The syllable Om iswhat is called the Word and its end is the silent, the soundless, fearless, ....immovable, certain Brahman. We are told by the authors of Man that "inincantations, sound is so modulated as to produce the same state of thebody as that which invariably accompanies the generation of any desiredpsychic or spiritual force." Nor is it difficult to find the rationale of this useof sound when we consider that there exists in the Akasa a latent andeternal power called Yajna, which is supposed to form a bridge betweenmortals and spirits, or gods, like the ladder in Jacob's dream. "Isis" statesthat it can be called into play by the lost Word receiving impulse throughwillpower. This sound is the Vach, or dormant "Word" of the sacredMantras, evoked by those who know their proper intonation. Krishna saysthat as Adhiyajna (Lord of Yajna) he is present in this body. Reflect deeplyon this. He who can fret the sensitive akasic chords with heat-compellingtones may see this stupendous electric force burst outward from its hiddenlair and rend for him the veil of Isis. So indeed he mounts to the Gods.

When Harman adds, however, that attempts to carry on this practicewithout first obtaining a "Word" just suited to our condition from an Adeptare dangerous, he tends to frighten away those who would try to find the"Lord of all worlds " for themselves, as if an Adept were needed when"Ishwar resideth in the breast of every mortal being." [2] An Adept canimpart an impulse, stimulate our vibrations momentarily; he cannot strainhis powers to raise us to an artificial status and hold us there. Knowledgeis Being; you cannot know more than you are. You have within you theeternal motor, - Thought. Apply it through the universal vehicle, - Will. I donot say that such external impetus as Adepts can give is not a great

advantage, provided it is in your Karma. Otherwise it is useless except toteach you a lesson through premature failure, and The Brothers, foreseeingthe end, will if left to themselves deal more wisely with the man of desiresthan he with himself. Anyone may follow Krishna's behest and "raisehimself by himself." Students should give serious attention to the point

-----------1. Upanishad2. Bhavagad-Gita

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that mere automatic processes have as such no place in the higher scienceof the Wisdom-Religion. Astral perception confuses and retards; it is but aperiod of synchronous vibration with that sphere; "ye cannot serve twomasters;" though, all service ended, you may become astral serpent andspiritual dove in one. Yogees in India who pronounce Om for years withfixed thought often make no apparent progress; its full application isbeyond their ken; it would seem beyond Hartmann's also. For the article inquestion somewhat belittles the practice of Charity, Devotion, and the like,whereas all procedure comes to naught in the final test, (and I considernothing short of that,) if these sacred principles do not constitute theintegral make up of the heart. "Though I speak with the tongues of menand angels and have not charity, I am become as sounding brass." Irepeat, men have fallen into a way of considering such injunctions as mereadornment, whereas they are structural necessities, truths as demonstrableas any mathematical equation. How shall I think as a god if I have not thelarge outlook of a god? I would not willingly behold any differentiation inthe universe which is not visible from the standpoint of the polar star! Thesum of Karma consists of all deeds referable to the self; the deeds donefor self increase the sense of self, while spiritual life consists in theabsence of self. Thus the fundamental necessity of spiritual growth is thatall be done for all. Whatever tends to raise the vibration is of value, yourintuitions must direct you to a wise admixture. Persevere; "to thepersevering mortal the blessed Immortals are swift.'' [1] In some quietmoment you will feel a touch upon the heart as if a spent bullet had lodgedthere, or a soft stir, as a nestling dove. Later, sounds will ensue, soundslike singing sands, or piping winds, or the surge of golden bells chimingadown far coasts. Sometimes a fine aerial music attends the Augustvibrations, as heralds announce the King. For when the sound arises, the

Light is near. Then control the mind, whose centrifugal tendency isimmense; it is a Ulysses who must be tied to the mast when these sirenvoices echo, lest it lose itself in the sea of sense. Attend only to thoseideas to which the sounds give rise in the heart. Other wonders accrue,fields of color, flashing sights and psychic sense unfolding, but to describethese is to leave the student at the mercy of a vivid imagination. I can onlystate that something is born again under the potency of the Word, and thisWord is a fixed rate of high vibration.

You have now a clue; try. On the doors and walls of the temple theword "Try" is written. The entrance found, use this key. "The mouth of thetrue Brahman is covered with a golden lid, open that, O Sun, that we maygo to the true One, Who pervades all. He who is that person in the sun Iam He."

-----------1. Zoroaster

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"After having left behind the body, the organs of sense and theobjects of sense (as no longer belonging to us), and having seized the bowwhose stick is fortitude and whose string is asceticism (the true kind),having stricken down with the arrow consisting of freedom from egotism thefirst guardian of the door of Brahman, having killed that guardian, hecrosses by means of the boat Om to the other side of the ether within theheart, and when the ether is revealed (as Brahman), he enters slowly, as aminer seeking minerals enters a mine, into the hall of Brahman. After thatlet him by means of the doctrine of his teacher, (trying his intuitive way andnot that of another), break through the first shrine of Brahman (consisting ofthe four nets of food, breath, mind and knowledge), till he reaches the lastshrine of Brahman. Thenceforth pure, clean, tranquil, breathless, endless,imperishable, firm, unborn, and independent, he stands in his owngreatness, and having seen the Self standing in His own greatness, helooks at the wheel of the world, (therefore he may still be in the world,) asone who having alighted from a chariot looks on its revolving wheel." [1]

Take up the analogy. Get to the wondrous centre and ask of thelatent Light, and "all shall be changed." Then Brothers, give, give what youreceive. Cast all your treasures to all the winds of morning: the closingpinions of the night will bring them back transformed. Fear nothing! Bendthe inner ear and you shall hear that royal Watch who calls across the

Darkness, ''All's well! All's well!"Ishwar, Lord of the Light! Make me to be a channel through which

Thou flowest. Teach me to know Thy voice in other hearts as well as inmine own, and inform us with Thine effulgence through the generatingcycles - Om!

- Jasper Niemand, F.T.S.-------------

"SEEK OUT THE WAY"

I.

With hopes and fears I sought for years The small old path of yore,Fain had I found the mystic sound Which opens Brahman's door.Fain had I heard "the golden bird," Or shared their lot, who soonIn that deep peace where all things cease Behold "the crystal moon."

II.

At last one said, "None but the dead May find that wond'rous way;The dead who die to Maya's lie And wake to Truth's broad day.In vain ye seek with Thought's wide sweep, In vain, with magic art,The utmost bounds of three world's rounds; The way lies through the heart."

- F.T.S.

-------------1. Upanishad

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A PERPLEXED INQUIRER

To the Editor of THE PATH:Having read an article in the February number of the Theosophist by

our learned and esteemed brother, Mr. Subba Row, which puzzles me verymuch, I would fain try and draw the attention of that gentlemen to myperplexed state of mind: begging him to explain what seem to many likeinconsistencies and contradictions. This is the more important, as we nowhave Hindus in the West who are teaching the Vedanta and other Indianphilosophies, giving them out as the true esoteric teachings, and thedisciples of these gentleman are hailing with delight and triumph an articlecoinciding with the (exoteric) philosophy of the Vedanta, which they arelearning, though as shown in "Five Years of Theosophy" by Mr. Subba Rowhimself, the Vedantins teach five Koshas synthesized by Atma. (See"Vedantin Classification," p. 185, Septenary Principle in Hindu Systems.)

Mr. Subba Row in his "Notes on the Bhagavad-Gita," p. 301, says: "Now as regards the number of principles and their relation betweenthemselves, this sevenfold classification, which I do not mean to adopt,seems to me to be a very unscientific and misleading one." In "Five Yearsof Theosophy" I find an article by Mr. Subba Row in which he upholds theseptenary division of principles in man in this wise (see p. 161): "Nowthese seven entities, which in their totality constitutes man, are as follows. I shall enumerate them in the order adopted in the 'Fragments' as far as thetwo orders (the Brahmanical and the Tibetan) coincide." Again, p. 185, hetells us that "the knowledge of the occult powers of Nature possessed bythe inhabitants of the lost Atlantis was learned by the ancient adepts ofIndia, and was appended by them to the esoteric doctrine taught by theresidents of the sacred island." Again, p. 160, "Now according to theadepts of ancient Aryavarta, seven principles are evolved out of thesethree primary entities. Algebra teaches us that the number of combinationsof n things taken one at a time, two at a time, three at a time, and so forth,= 2(nth power) - 1t, etc. Applying this formula to the present case, thenumber of entities evolved from different combinations of these threeprimary causes amounts to = 2(3rd power) - 1 = 8 - 1 = 7." Will Mr. SubbaRow kindly explain what there is in these, his former statements, which isso "very unscientific and misleading?"

Particularly in the following passage he shows the important partwhich the number seven plays not only in the Microcosm, but in theMacrocosm, viz.: "I may mention in this connection that our philosophershave associated seven occult powers with the seven principles or entities

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above mentioned. The seven occult powers in the microcosm correspondwith, or are the counterparts of, the occult powers in the macrocosm. Themental and spiritual consciousness of the individual becomes the generalconsciousness of Brahman when the barrier of individuality is whollyremoved, and when the seven powers in the microcosm are placed enrapport with the seven powers in the macrocosm."

In pondering over these apparent contradictions the only rationalconclusion that I can arrive at is that, though Mr. Subba Row accepts theseptenary classification as being the esoteric and true one, relating as itdoes to Nature in all its different phases, he finds that for purposes ofpractical teaching it is preferable for untutored minds to give the condensedfourfold classification as specified in page 161, "Five Years of Theosophy,"reserving the septenary division for the more advanced students. This isthe only way in which I can account for the discrepancies in the teachings,and I find also that he himself says on page 301 (February Theosophist),"and so, for all practical purposes - for the purpose of explaining thedoctrines of religious philosophy - I have found it far more convenient toadhere to the fourfold classification than to adopt the septenary one andmultiply principles in a manner more likely to introduce confusion than tothrow light upon the subject."

Mr. Subba Row, in his article on a Personal and Impersonal God in"Five Years of Theosophy," gives us again proof of the number sevenbeing the leading factor in all principles of cosmogony. Thus on page 200we read: "To the liberated spiritual monad of man or the Dhyan Chohans,every thing that is material in every condition of matter is an object ofperception. Further, Pragna or the capacity of perception exists in sevendifferent aspects corresponding to the seven conditions of matter." Again,he says the Arhat doctrine "postulates the existence of cosmic matter in anundifferentiated condition throughout the infinite expanse of space. Spaceand time are but its aspects; and Purusha, the seventh principle of theuniverse, has its latent life in this ocean of cosmic matter."

In the article entitled "The Twelve Signs of the Zodiac" by Mr. SubbaRow (again in "Five Years of Theosophy"), he tells us that there are sixprimary forces in nature, and that these six forces are in their unityrepresented by the "Astral Light" which unifies them as the seventh, asexplained in foot note; "the Astral Light in its unity is the 7th. Hence thethe seven principles diffused in every unity or the 6 and one - two trianglesand a crown" (p. 111).

The esoteric teachings of the Theosophical Society have, it seems tome, been based on this septenary division from the first, and the variouswritings of Mme. Blavatsky are teeming with it, and one might easily fill awhole book with all the quotations on this subject as given in Theosophicallitera-

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ture. Apart from this we have only to look ourselves into nature and seethe correspondences which can be derived therefrom: - our planetarysystem with the number seven, the seven colors of the rainbow, the sevendays of the week or periods of creation, even to the snow which falling onthe ground shows invariably a 6 and a 7 pointed star.

As we have been taught to attach so much importance to thisseptenary division both in the Macrocosm as well as the Microcosm, Mr.Subba Row's plain statement that he does not mean to adopt in future theseven-fold classification in man compels me to ask him in all humility toexplain why he intends making a so radical change, upsetting all his formerteachings and theories. Is it, as I suggest, that he divides his teachingsinto two classes, one for the outside world, and one for the students ofoccultism?

- Countess Constance Wachtmeister, F.T.S.-------------

STUDIES IN THE NUMERIC POWERS

In THE PATH of January, 1887, page 316, under the head of the veryinteresting "Tea Table Talk," by "Julius," reference is made to certainsignificant numeric renderings given by "a secret Sanscrit book called theDiary of the Pandavas." In a foot-note by the editor, suggestion is madeconcerning the numbers cited (18x360), with the remark that; "If theproduct of 18x360 be added, the sum is 18." This product is found to be6480; which 6, 4, 8, 0, added as suggested, give, first, 18 (the sixthmultiple of three) and second, 9, (the third multiple of three); thus: 6, 4, 8,0, = 18 = 9. In view of this opening of a wonderful theme, I am prompted tooffer THE PATH some extended numeric formulas and combinationswhich, so far as I am aware, have never before been made public, and yethave such a bearing upon occult science that I incline to think they will beinteresting to some of its readers.

Many years ago, in course of reflection and studies regarding thefundamental laws of creative order in our human origin, development, andfinal destiny, I was led to represent what I saw to be the necessary primarylaw in being, (the occult of theosophy, I apprehend), by reflex appearancesin "the things that are seen" by our natural vision.

Amongst these illustrative types of interior realities I employed theelementary geometric forms, point, direct line, and deflected line; the lastof which, as true arc, produces the circle when carried to its ultimate; thiscircle representing the triune order of movement, the point in the line, theline in the curve, and the curve in the circle.

Passing thence to the digital scale of units rooted in potential base atzero

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(0) as the static involution of numeric power, and ultimating in thecompound term ten (10), as the full numeric scale or series evolved, I sawthe principles, first: of static being or involution, (0) - second: of activeappearing or evolution, (1-9), and third: of fulfilled and composing power(10); and this was seen to be a unitary principle in creative order, variouslymanifest by varying forms; but having its fundamental law as (1st), God,the Creator, in essential being; (2d), God creating by the instrumentality ofHis natural Humanity; and, (3d), God in Created fullness by the consciousunity of His natural Humanity with His Essential Divinity; wherein thefullness and order of creative power culminate and rest in immortal vigor.

Triunity being, then, the regulative law of the Creative Series as (1st),Simple Unity; (2d), Diversity; (3d), Compound Unity; and coming toanalyze and classify the secondary term of this numeric series (1-9)accordingly, it was seen that the full series would stand thus:

I. [ 0

II. [ 1,2,3: 4,5,6: 7,8,9:

III. [ 10

Hence the developing group (1,2,3:) would stand to its kindredgroups 4,5,6: and 7,8,9: as cipher stands to developing series (II) anddeveloped form (III) and a further solution of the groups of the diversifiedterm (II) by the same alkahestic touchstone, would find the ultimates 1,4,7:

standing in the same character and order to their respective groups; whilethe mediants 2,5,8: and the ultimates 3,6,9: are found allied with the sameconsistency, to their proper groups.

The geometric elements, rendered as symbols of creative order, areheld to typify, first, Creator, involving creature-form; (.) second, Creativemovement in conscious creaturely selfhood, or subjective form: (-) third: Creative movement to re-form creaturely consciousness in unitary spirit - inself-deflection, or bending to the universal in Humanity; ([upward-pointingarc]), fourth; full Creative achievement in the unitary consciousnessperpetually actualized in circularity or associate wholeness-organic alliancein Universal Brotherhood truly experienced; and through that experience,conscious unity of Man with his Source: (0).

The numeric scale is held to be formed, either consciously orunconsciously, consistently with these motary forms of geometric elementsrendered as typifying creative system.

Having thus read and formulated this simple scale of numeric power,as impressively symbolic of Creator, Creating, and Created, it occurred tome to make a test of the consistency of the whole conception, including theminor groupings. I had known that if any given number were multiplied bythree or the multiples of three, 6 and 9, and the product thereof were addedtogether until a single unit was produced, that unit would

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invariably be three (3), or six (6) or nine (9) as its second or third multiple. And I believed that the esoteric principle implied in this full analysis andsynthesis, as a consistent reflex of the Divine and Human in creation woulddisplay corresponding orderly results to the same process carried throughall of the terms of the developing scale, 1-9. So I proceeded to multiplyand add sums quite extensively in the same manner; taking the sums asmultiplicands at random.

To illustrate: let the given sum as multiplicand be 10,841, multiplyingsuccessively by the first, second, and third terms of the three groups, andadding together the figures of the products till the result is expressed by asingle unit, either simple or compound.

First, I repeat the groups: 1,2,3: 4,5,6: 7,8,9

Second, the process; mutiplicand being 10,841.

10,841 x 1 = 10,841 = 14 = 5

10,841 x 2 = 21,682 = 19 = 10 = 4 [?]10,841 x 3 = 32,523 = 15 = 610,841 x 4 = 43,364 = 20 = 210,841 x 5 = 54,205 = 16 = 710,841 x 6 = 65,046 = 21 = 310,841 x 7 = 75,887 = 35 = 810,841 x 8 = 86,728 = 31 = 410,841 x 9 = 97,569 = 36 = 9

It is here seen that the results are not less orderly, or consistent, fromoperations by the first terms of the groups, (1, 4, 7) and the second (2, 5,8:) than by the third, (3, 6, 9:). But it will be noticed that, in the aboveillustrative instances, the consistency is shown in this: the resultant termsderived from multipliers 1, 4, 7: as first terms of the three groups, aresuccessively 5, 2, 8:, these being the middle terms of the three groups inirregular order. So, in the second line of operations, with the terms 2, 5,8: as multipliers, the resultant figures are 1, 7, 4:, these being the firstterms of the three groups, in irregular order; here reversing the order of theprevious products: this giving the lowest (1) as the first resulting term, thehighest (7) as the next, and the mediant (4) as the third.

The 3 and its multiples 6 and 9 as multipliers, operated as beforeknown, give ultimate terms in the above operations, of 3 and its multiples 6and 9, but in the irregular order of 6, 3, 9.

Any given sum, worked by the same process, will show equallyremarkable consistency, though with a liability to constant variations insuch

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consistency, in results. Such variations are manifestly as consistent andorderly as are the varying chords in a musical composition, and in theirrhythmic flow seem not less impressive.

If this scale of digital numeric symbols was projected from anunderstanding of the human significance of the geometric line, curve, andcircle, as motary elements, as I am led to believe, it would follow that thefigures themselves were designed to be clearly typical of human character,or motive power, during the processes of human development from Man'sVitalizing Source to his final magisterial reign in perfect Lordship. It furtherfollows that they may be consistently read according to such a rule ofoccult science.

In such case, the first series in developing scale, as a whole, (1, 2,3:) would stand for the in-forming process in creatureship; beforedistinctive human selfhood is realized; the second series (4, 5, 6:) wouldrepresent the de-forming process as to creaturely state; which is a processthat distinctly fixes in the conscious will and power of creaturely selfhood: the third series (7, 8, 9:) would represent the re-forming process, by which,when fully matured, the final composite fulness is experienced; whichrealizes unity of man with God, with Humanity at large, and with allcorporeal existence - universal unity.

There is always a certain interest in external appearances by visiblethings; and it is thought that these numeric formulas and operations maynot come amiss, even if not seen to point distinctly to the divine and humanrealities of which they are shadows as seen by deeper vision. To thosewho are more or less seers by this deeper vision, they will, I hope, betokenthe constancy of divine love, wisdom, and power in creation, and thepositive order of the divine working there, whatever seeming contrarietyand discordance may appear on the surface. The one power of Life thatworks unseen in the Unitary Humanity, giving form and force to all visibleindividual and associate powers inspired thereby, is as constant and trueas is the occult in mathematics constant and true and available to humanexperience. And it can no more be diverted from its true power andpurpose regarding that Humanity by the mistakes and painful blunders wemake, during our human unripeness, under the working of our quasifreedom, than can the immutable in mathematic laws be nullified orperverted by our unqualified and mistaken renderings.

The power of that Life resides in the great Racial Humanity in allfulness; and all that comes to us outwardly as conscious experience intruest being, knowing, and doing, comes through a hearty devotion to thatLife, on our part, where it struggles to fulfil its designs; making animmutable law of Human Brotherhood which we may violate at our cost,but can never controvert to the peril of Divine purpose.

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Sub-natural vision sees these digital numeric forms as theunschooled savage sees: Super-natural vision sees them rationally asscientific powers: Supreme-natural vision sees them sophially - by the ruleof Wisdom in the immutable order of Creative Triunity.

- Wm. H. Kimball

Concord, N. H.-------------

SUGGESTIONS AS TO PRIMARY CONCEPTS

"The world for us" is our idea of the world, nothing more, nothing less. "God for us" is our idea of God; likewise each individual is an embodimentof his idea of himself.

There is also a world of ideas, the aggregate of which constitutes theIdeal world.

No one imagines that this present existence is the Ideal world, but alladmit that it is at best, a striving towards it.

These propositions may be taken tentatively, and it will thus be seen,if they are found true, that our ideals are the patterns after which our livesare formed.

If there is a world of ideas of which the ideal, or perfect, man forms apart, the ideas which we entertain may have a great deal to do in facilitatingour progress toward the realization of our highest possibilities. In otherwords, if our ideas conform to the cosmic or Divine ideal we shall become"Co-workers with God" toward that ideal. If it be true that "There is a Powerthat shapes our ends, rough hew them as we may," instead of "kickingagainst the pricks" we should follow the line of least resistance, and,instead of rebellious children, wounded and bruised continually by thesharp rocks of daily experience, we shall become willing and obedient, andthus, in facilitating our own upward progress, we shall be enabled to helpothers in innumerable ways toward the same end.

It therefore makes a great deal of difference how we look at things. Our belief or idea of anything does not alter the thing itself, though thismight seem to be the case. One may imagine the moon to be a bigcheese, or the sun a ball of fire consuming millions of tons of coal persecond, or God to be a huge half-human monster, but that such beliefcould make these things other than they are, no one but the imbecile or theinsane will imagine.

Since the advent of Theosophy in these latter times, many words andideas have been imported from the East, and the result has often been toadd to our former bewilderment rather than to make more clear the duties

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and the possibilities of man. Even when these words and ideas have been

translated into English, they have been but partly successful in removingour obscurity.

It is for this reason that the whole Theosophic movement has beenoften designated as an attempt to supplant Christianity by Buddhism; andthough this has been again and again denied, in the absence of clearconcepts not of theosophy but of the existence of things, (which conceptshave been long lost to the Western world), this denial has not changedopinion or enlightened individuals . Thus do additional reasons appear whyour primary concepts should be clear, rational, and therefore true, as far aswe go.

While therefore it is true that many of our ideas come from theseEastern sources, it is equally true that they may be clothed in Westerngarb, and thus become comprehensible to Western minds. One may bygreat labor learn to read Sanskrit, Hindostanee, or German, but there arefew aliens who are ever able to think in any language save their mothertongue. Our forms of thought, i.e., our ideas, will still be clothed in thenursery garb wherein we were cradled.

The first object of every earnest seeker should be to find himself. Thishe cannot do all at once. Most of us would be objects of pity if we could,and we might turn with loathing and despair from the reality, divested of allconventional or imaginary accessories. If we would enter in and possessthe land of promise, we must drive out the giants, not all at once, but "littleby little;" as we drive out the giants and subdue the wilderness, we mustcultivate the soil and so enter into the land, TO POSSESS IT. Man lives atonce in two worlds, the outer, physical, natural world, and the inner orspiritual. If we take man as he is, and nature as we find it, we shall find atwo-fold division running through both, and we shall ultimately find thatDUALITY is everywhere the basic condition in the manifestation of allthings.

If we examine the world about us, as to its real character, anddescribe it in the language of science, we find Matter, Force, and Motion. Matter is that which occupies space and resists motion. Force is that whichproduces motion in matter. Matter is indestructible, it changes form andcombination. Force is indestructible; and finally matter and force areinseparable, indissoluble. This leads to the concept of the persistence ofmotion. If we conceive of atoms or molecules, we must think of them asnever for an instant at rest. A motionless atom therefore is unthinkable; assoon as it ceases to move, it ceases to be. Now this moving physicalpanorama we call the phenomenal world, its essence is motion, and motionimplies change.

Matter, both mass and molecule, is continually appearing and dis-

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appearing; and whenever, wherever, and howsoever it appears, forceaccompanies it.

Now suppose we call the line of its appearance and finaldisappearance the boundary of the phenomenal or the Ether, and think ofthis ether as the ocean in which both matter and force dissolve and motionceases, or, that the ether is potentially both matter and force, latent,unmanifested. When therefore an appearance or manifestation occurs,even of a single atom, matter, force, and motion represent it, and thesubstratum in which it appears, commonly called space, is the allsurrounding, all pervading ocean of ether.

Science calls this Ether "Luminiferous." This is the Astral Light, andyet this luminosity is not light as we think of it. The difference betweenluminosity and light is similar to that between magnetism and electricity. Light is luminosity plus polarity, and polarity implies duality, hence motion,hence phenomena, transition, change.

The center of man is consciousness: the avenues through which thiscenter of consciousness comes in contact with the external world ofphenomena are the senses. If the essence of phenomena is change, so ischange the essence of the senses. Sensory and motor impressions aresimply changes apprehended or appreciated by the nerves, the result ofwhich is transmitted to consciousness. A nerve channel therefore,incapable of change, is incapable of either sensory or motor impressions,and hence is out of communication with the centre, consciousness; or, inother words, that part of the body is "paralyzed." The realm ofconsciousness heretofore in communication with that realm is latent, but isnot paralyzed. The brain is the seat or center of consciousness, but it isnot the office of the brain to manifest consciousness that is the office of thebody, and particularly of the muscular system by bodily motion and facialexpression. There are bodily conditions in which consciousness remains,yet the individual is unable to manifest it. The brain is therefore the housein which consciousness dwells, in which it is usually, but not necessarily,confined. The delicate surface of the gray matter of the brain is the canvason which is exhibited to the indwelling consciousness the panorama ofevents occurring in the outer world of phenomena. Here we find the origin,the basis, and the conditions of thought, of all intellectual processeswhatsoever. In health these moving pictures are geometrical in form, and

mathematical as to number, rhythm, and movement. The action of theheart conforms to, or again determines, this rhythm. Mental emotionschange the action of the heart; disturbance of the heart's action gives riseto emotion, i.e., there is a close sympathy between heart and brain, andhence between the functions of each. The mistake in modern physiology isin supposing that the brain originates consciousness, whereas it only isrelated to its

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manifestation. It would be far more correct to say that consciousnessoriginates the brain. It is quite probable that all sensations and functions,other than the purely organic, originate from the single sense of feeling,and consciousness as related to the phenomenal world is a development offeeling, viz.: experience.

It may thus be seen what is the nature of the phenomenal universe,and of man's being as related thereto, viz.: change, transition, the past isdead, the future is not, the present is an instant of change, and ourconsciousness of it is a consciousness of change, and that only; what it isin itself, we do not know. This is what our Eastern Brothers call MAYA, amoving panorama of illusions, which generally lead to delusion.

All this is related to the physical world, but one side of the nature ofman, but one-half of the world itself. Oken says of the sun that "it shinesby virtue of its standing in the midst." The sun of the Microcosm isconsciousness. If we call the light of consciousness luminosity, then arethe sensory and motor impulses passing too and fro along the nervespolarized light, qualitation, analysis, the vibrations of which break on theshore of consciousness, to be merged in its mysterious deeps. Sensationsprecipitated, deprived of motion, are experienced, and the recorded resultis consciousness. As already remarked, this is consciousness related toone side of existence. The other half of the problem is the Noumenal. Allexistence is an equation; duality and manifestation are synonymous terms. Consciousness is the lamp which stands in the midst between the twoworlds, the phenomenal and the noumenal, in the place of the sign ofequality.

- J. D. Buck

(To be continued)-------------------

THOUGHTS IN SOLITUDE

III.

Content and Satisfaction

The ideas these words represent lie at opposite poles of the circle. The former should stand for the philosophic calm, the minor peace, thecomparative equability of Soul which the disciple has attained, while thelatter implies the stagnation of Will, the death of aspiration and of all trueprogress.

When the first impetuous burst of feeling is over, and time with herslowly disenchanting hand has begun to blur the outlines of the first vividcreation of thought, the knowledge gained seems to be the only possessionleft, - the knowledge that there is a Path to thread and that no thought is

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worth thinking, and no word worth uttering that has not for its aim the onesupreme object - the finding and the treading of this path that leads todeliverance from conditioned existence. But it is one thing to be possessedof this merely intellectual knowledge, and another to have the Will, theCourage, and the Strength to find and to tread the path.

After much uncertain questioning and many anxious thoughts aboutthe path, remembering always that "it is not found by devotion alone, byreligious contemplation alone, by ardent progress, by self sacrificing labour,by studious observations of life, that none alone can take the disciple morethan one step onwards, and that all steps are necessary to make up theladder," a clue may yet be obtained from the lines in the Bhagavat-Gita, sobeautifully rendered by Mr. Edwin Arnold:

Some few there be By meditation find the Soul in selfSelf-schooled, and some by long philosophy And holy life reach thither; Some by works: Some never so attaining hear of light From other lips and seize and cleave to it Worshiping; yea! and those - to teaching true Overpass Death!

Aye! "The aids to noble life are all within," - the path indeed lies there, inother words there are as many pathways to perfection as there areindividual Souls.

There is no doubt a saturation point for Energy as there is for Truth inthe individual; - it may come in the form of lethargic weariness, or it maycome in the form of satisfaction. To the old man, weary of life, the rest ofdeath is sweet, but even though he may seem to have earned repose, suchfeeling still appertains to the quality of "Tamas," and should be resisted atany cost. The feeling of satisfaction is far more insidious, - indeed it is thelimit to any further possible advance placed by the man's own deepest sub-conscious self. Around us are to be seen men in all stages of moral growthwho have attained to this satisfaction. Though the mere gratification of thesenses and the social amenities of civilized countries may become to themajority of the votaries of pleasure a dull meaningless treadmill, we yet seesome to whom such life affords true satisfaction. They have reached theirgoal. And if we turn to the Religious world, who does not know one or twoof the many happy Souls who have attained the complete rest ofsatisfaction? Burning questions do not exist for them - they deem that theyhave solved the insolvable - They too have reached their goal. Nor doesthis sphere of objective life in which we dwell alone exemplify the workingof this law of nature. The realm of the Deva-lokas, could we penetrate tothose serene heights of being, would show us Souls who had attained totheir Saintly rest,

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who had reached their supreme satisfaction - rest and satisfaction howeverthat must along with all conditioned existence come to an end some time. But to the god in the Deva-loka, as to the worldly epicure, the satisfactionhe has reached is the evidence of the limit of advance, - the advance madein the different cases being merely one of degree. Each has shown anincapacity for further endurance, whether of suffering or of joy, though inmost cases it must he suffering, and their progress has therefore come toan end. But man has within him the potentiality of Godhead, not the Deva(god) in his realms of bliss, but the absolute unity with the divine Spirit ofLife of which nature is a manifestation, - the Being where all individuality ismerged in one, - the one ever-permanent state of Nirvana - the Peace ofGod that passeth all understanding.

When after long years of incessant goading the goad within ceases toact, a minor peace is attained. It is a matter of wonder to the disciple, who

cannot understand why it should be so, - he has had no hand in theslackening of the torture cords, - he only knows that the strain is withdrawnand that in the quietude his thought can range undisturbed. But with theremoval of the pain, he seems to feel as if his search were less intense,and then follows the inexplicable paradox of the actual invocation of painby one part of his nature, while the other part of him regards with fear anddismay any recurrence of it. Nevertheless this tranquility of contentscontinues. It goes without saying that this state includes the perfectcontent in all outward conditions. It may not have reached thetranscendent light, where fear of any earthly catastrophe as well as desirefor any earthly gain are alike non-existent. The disciple still remains acreature of habit, and imagination can easily conjure up situations wherethe equanimity would be entirely overthrown. But at least fresh desire forearthly objects has, as a rule, ceased to operate. All earthly life, indeed,stands before his mind in its true color, as possessing value only so far asgiving opportunity of recognizing its utter valuelessness, and of stretchingforward to those things which have permanence and value, and the one all-absorbing desire that remains is that, when the burden of earthly existencehas again to be taken up, the progress gained in the last life may not belost; that, in the words of Plato, we may so pass through the waters ofLethe as not to defile our souls with absolute oblivion.

In one of the early numbers of the Theosophist the aspirants forchelaship are warned against too soon undertaking a life for which they arenot yet fitted, and all are advised to master first their most apparentweaknesses - their most besetting sins. The mastering of such, and thecontinuing to be the master until relapse is constitutionally impossible,(though this may imply a period which one life may not cover), wouldindeed seem to be for most the necessary entrance to the Path. While bythis exercise of self re-

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straint the aspirant is acquiring the necessary Will, Strength, and Couragefor the treading of the Path when found, "new hands and new feet arebeing born within him" with which to scale the heights that lie beyond. Thesearch for perfection may well find its simile in the scaling of someseemingly inaccessible peak. After journeying for long years through thedim forest on the plain, and falling into many a slough of despond, with torngarments and with bleeding feet the climber has at last emerged. Theforest lies below him and he sees the dim plain stretching to the horizon,

but it is only the first plateau of the mountain he has scaled, and straight infront of him rises a seemingly perpendicular face of rock. Yet up this faceof rock he has to go, for there can be no turning back when it is realizedthat what he has undertaken is the one thing worth doing.

But while insisting on the necessity of the gradual strengthening ofthe character by victory over all the faults of which the disciple isconscious, the common mistake of the religious must not here be made,and the conquering of any one sin or of all sins be mistaken for the goal,instead of a mere preparation for the treading of the path. Indeed - given asufficiently ardent desire for the ultimate goal - all sins and weaknessesthat stand between the disciple and the object of his desire will by that veryfire of desire be annihilated in a flash of thought. One of the mostimportant means of keeping alive and intensifying this desire is by keepingthe goal constantly in view. And as it must have been the failure of allearthly things to satisfy the heaven-born longings of the aspirant that firstset his face towards the path, so the bringing back before the mind's eyethe past experience of futile longings and disillusions will best serve asimpetus for the next transport of Heavenward flight.

What a man sets his whole heart on, that he will undoubtedly attainsooner or later. The man whose desires do not rise above the gratificationof his physical senses gets what he desires, and that, as a rule, quickly. He whose life is concentrated in the emotional nature will in time achievehis "summum bonum" in the union of love he has dreamt of with anothersoul. He to whom the acquirement of knowledge is the one thing needfulmust attain what he desires, and that in exact ratio with his energeticsearch for it, while the philanthropist whose aim is to do good to others -whether on the material or the moral plane, and who feels impelled to theso-called sacrifice of self in some definite course of action, - though this liesfar apart from the "killing out of all sense of separateness" whichconstitutes the true "self-sacrifice" - will doubtless also achieve his reward,though in some less obvious way. But

''Narrow"The heart that loves, the brain that contemplates, "The life that wears, the spirit that creates

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"One object and one form and builds thereby "A sepulchre for its eternity.''

We who recognize the finger of Maya in all these things, and whosesearch is for that intuitive Wisdom in which they are all embraced, butwhich transcends them all, does it not behoove us to lift our minds moreand more continuously to the Supreme? and to free our thoughts moreand more from all limitations? for as it was the inability to fix the soul inworship on the attributeless Deity (though he had freed himself from allpersonal desires) that prevented the devotee from straightway attainingNirvana, and instead landed him in the heavens of the Devaloka, where theconditions of bliss he had pictured to his mind as the Supreme were hisinevitable reward, so should we even now begin to free our minds from alllimited conceptions, and strain more and more towards the infinite.

I cannot better conclude than by quoting the last few lines in Faridu-d-din Attar's description of the seven stages in the road leading to unionwith the Divine Essence.

"Last stage of all is the Valley of Annihilation of Self; of completePoverty, [1] - the seventh and supreme degree which no human words candescribe. There is the great ocean of Divine Love. The world present andthe world to come are but as figures reflected in it - And as it rises and fallshow can they remain? He who plunges in that sea and is lost in it findsperfect peace."

- Pilgrim --------------------

PARACELSUS

I.

It is a noteworthy fact in Occultism that the great Masters who in thebody have worked among men have been members of the healing craft,the noblest of all the learned professions. It is the noblest, because in itstrue character it combines the functions of both priest and physician healerof the soul as well as of the body. Such will be the master minds of thenobler civilization which will some day dawn upon the world; the spiritualchiefs of a people will also guard the health of their bodies as well as oftheir souls. Hermes, we are told, was a great physician and the head of agrand brotherhood of Adepts. Both Jesus of Nazareth and John the Baptistwere members of the Essene fraternity, an order of therapeuts. Apolloniusof Tyana served his novitiate in the temple of Hippocrates and became ahealer of men. In the middle ages and the beginning of modern times in

Europe, we find the Brotherhood of the Rosicrucians devoted to theattainment and application of medical, as well as spiritual, knowl-

------------1. This is the common term among the Muslim Mystics for the highest

degree of the contemplative life.--------------- 21

edge. Even in primitive society, among wild tribes like the red Indians, wefind their sacred orders composed of "medicine men," and there is goodreason to believe that some of these possess valuable occult powers. Tothese spiritual and therapeutic esoteric brotherhoods, found throughouthistory, may probably be traced all the progress made by mankind, materialas well as intellectual and spiritual. Through their knowledge of the secretforces of nature there have come into the world at large those beginningsof mechanical and chemical science which lie at the base of those physicalachievements that constitute the power and pride of our present materialcivilization, - little mindful of its indebtedness though the latter be. Why is itthat these two great functions are combined in the Master Teachers ofmankind, - the care of the body as well as of the soul ? It is not to leadman, by slow degrees, up to the condition of bodily perfection that shallcharacterize the glorious "Coming Race"? - a race combining the godly andthe human in the attributes described in Through the Gales of Gold, whichtells us: "The animal in man, elevated, is a thing unimaginable in its greatpowers of service and of strength." Thus shall we see realized a divinerace with powers over Nature beside which the potency of the intricatemechanical devices of the present age, attained at the cost of theenslavement and degradation of toiling millions, shall be more puny thanare the crude implements of cave-dwelling man in comparison with those ofwhich our age so arrogantly boasts.

Paracelsus, there is high authority for saying, was really one of thegreatest Masters ever known upon the earth. In rank he may be comparedwith Hermes Thrice-Master. Although he was the father of modernchemistry, his name has not yet ceased to be a by-word among men, forhis revolutionary methods in medicine naturally gained him the hostility ofthe doctors and druggists of his day, whose pretensions he ruthlesslyoverturned. Being the "regulars," they naturally had the ear of the public,and their denunciations have therefore colored history so that, althoughscience is now beginning to recognize its debt to him, he is still widely

regarded as having been a noisy impostor.The world is therefore much indebted to Dr. Hartmann's admirable

book. [1] It is particularly appropriate that a physician should write the bestpopular account of the great master of medicine. Dr. Harman has done hiswork with thorough sympathy, and has made it his most importantcontribution to Occult literature, good though his previous work has been. It is notable how great Adepts who have worked visibly among men havemade their

-----------1. The Life of Philippus Theophratus, Bombast of Hobenheim, known

by the name of the Paracelsus; and the Substance of his Teachingsconcerning Cosmology, Anthropology, Pheumatology, Magic and Sorcery,Medicine, Alchemy and Astrology, Philosophy and Theosophy, extractedand translated front his rare and extensive works and from someunpublished manuscripts. By Franz Harman, M.D., author of "Magic," etc. London: George Redway, 1887.-------------- 22

appearance at the turning point of a cycle. Apollonius and Jesus camewhen the Roman Empire was at the height of its glory and approaching itsfall. Paracelsus appeared at the dawn of the modern era which is cominginto bloom today, and his teachings laid the foundations for our presentphysical science. How great these teachings were may be seen in thesubstance of his writings as given by Dr. Harman. The date of his birth issignificant; 1493, the year after the discovery of America by Columbus. We see him, a greater Columbus, standing on the threshold of the newworld, - not only the enlargement of the known domain of the globe, theopening up of vast continents to the dominant race, but of the expansion ofwealth, of the intellect, of religion. He was the contemporary of Luther; but, though the radical reform effected by the father of Protestantism wasone of the main features of the change in the cycle, Paracelsus stood on aplane too high to take part in sectarian quarrels, and said: "Among allsects there is none which possesses intellectually the true religion. Wemust read the Bible more with our hearts than with our brains, until at sometime the true religion will come into the world."

Concerning the Adeptship of Paracelsus Dr. Harman remarks: "Anold tradition says - and those who are supposed to know confirm the tale -that his astral body having already during physical existence become self-

conscious and independent of the physical form, he is now a living Adept,residing with other Adepts of the same Order in a certain place in Asia,from whence he still - invisibly, but nevertheless effectually - influences theminds of his followers, appearing to them occasionally even in visible andtangible shape." It is considered by some students to be still more likelythat, at this period, He who was once known as Paracelsus is in a bodywhose astral meets with others in Asia. The present being an importantperiod in the world's history, it has been hinted that a great Teacher maybe expected to appear among men. The multitude, however, will hardly belikely to fall down and worship Him when he comes; indeed, his treatmentat their hands would probably be something quite different. Comparativelyfew would be likely to recognize Him, for only spirit can perceive spirit.

There is a passage in Dr. Hartmann's work concerning the physicalappearance of Paracelsus which calls for some comment. The fact that hewas beardless gave rise to a tradition that he was emasculated in hisinfancy. This could not have been. The requirements of Adeptshipnecessitate a body complete in all its parts. Paracelsus was one of theRosicrucians, and there are reasons why he could not have been amember of that fraternity, had he been thus physically defective. It is morelikely that his beardlessness had another significance. It is said that thephysical characteristics of the great teachers have been those of a racesuperior to that among which they

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worked. Gautama Buddha, for instance, established the religion for thegreater part of the Mongolian race, but not only was he an Aryan; according to tradition he was light haired, and of blonde complexion, andAbbe Huc so describes the beautiful presentation of him in the magnificenttemporary sculptures in the great Festival of the Flowers annually given atthe lamasery of Kunbum in Thibet. The personal appearance of Jesus ofNazareth is unknown to the world, but there is reason for believing that hewas not of a Jewish type and was wholly unlike the conventionalrepresentations. To those who have read Bulwer's Coming Race, possiblya hint of the reason for the beardlessness of Paracelsus may occur.

Dr. Hartman calls attention to the short and concise manner in whichParacelsus expressed his thoughts. This quality of his writings will beperceived in the extracts given, which are translated into admirableEnglish. There is no ground for the charge that he was inflated andboastful in his style. He simply spoke with self-confidence, like all men who

speak with authority. Apollonius said, when asked how the wise manshould speak concerning that which he knew: "He should speak like thelaw-giver. For the law-giver must present to the multitude in the form ofcommandments that which he knows to be true." It was thus thatParacelsus taught. As Dr. Harman well says: "It is a daily occurring factthat he who exposes and denounces the faults of others appears to thesuperficial observer as boasting of his own superiority, although no suchmotive may prompt him."

It is highly unlikely that the charges of drunkenness brought againstParacelsus had any foundation. He had a host of bitter enemies, and themaking of such charges by them without warrant would be very natural. Ground for this accusation has been supposed to be found in a letter tosome students at Zurich, in which he addressed them as Comibonesoptimi. But it seems most likely that this referred to fellowship in drinkingthe "wine" of wisdom, particularly since the letter is a very serious andpathetic one. As Arnold remarks in his "History of Churches andHermetics": "A man who is a glutton and a drunkard could not have beenin possession of such divine gifts."

That Paracelsus obtained his great knowledge not by study of booksis evident from the fact that he read very little. For ten years he did notread a book, and his disciples testify that he dictated his works to themwithout memoranda or manuscripts. His spiritual precepts are of the mostexalted character, and agree thoroughly with what has recently been givenout from Eastern sources. He asks: "What is a philosophy that is notsupported by spiritual revelation?" Concerning prayer, or a strongaspiration for that which is good, he said: "It is necessary that we shouldseek and knock, and thereby ask the Omnipotent Power within ourselves,and

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remind it of its promises and keep it awake, and if we do this in the properform and with a pure and sincere heart, we shall receive that for which weask, and find that which we seek, and the doors of the Eternal that havebeen closed before us will be opened, and what was hidden before oursight will come to light. The next point is Faith; not a mere belief insomething that may or may not be true, but a faith that is based uponknowledge, an unwavering confidence, a faith that may move mountainsand throw them into the ocean, and to which everything is possible, asChrist has Himself testified. The third point is imagination. If this power is

properly kindled in our soul, we will have no difficulty to make it harmonizewith our faith. A person who is sunk into deep thought, and, so to say,drowned in his own soul, is like one who has lost his senses, and the worldlooks upon him as a fool. But in the consciousness of the Supreme he iswise, and he is so to say, the confidential friend of God, knowing a greatdeal more of God's mysteries than all those that receive their superficiallearning through the avenues of the senses; because he can reach Godthrough his soul, Christ through faith, and attract the Holy Ghost through anexalted imagination. In this way we may grow to be like the Apostles, andto fear neither death nor prison, neither suffering nor torture, neither fatiguenor hunger, nor anything else."

The preceding very important passage illustrates the profoundthought of Paracelsus. The nature of mystic development is very clearlyoutlined. The relation is evident between the sentence about a person"drowned in his own soul" and the end of Rule 16, First series, in Light onthe Path. - "And that power which the disciple shall covet is that which shallmake him appear as nothing in the eyes of men." The closing chapter inThrough the Gates of Gold is devoted particularly to this subject, as may beseen in the words concerning the man who has once really won the victory: "Those burning sensations which seemed to him to be the only proofs ofhis existence are his no longer. How, then, can he know that he lives? Heknows it only by argument. And in time he does not care to argue about it. For him there is then peace; and he will find in that peace the power hehas coveted. Then he will know what is that faith which can removemountains."

The wide wanderings of most occult students are a significant fact. Pythagoras journeyed to Egypt and to India. Apollonius also went thither,and spent nearly all his life in journeying over the world. Nearly all well-known students of Occultism of today have traveled extensively. MadamBlavatsky, for instance, has made repeated visits to nearly all quarters ofthe earth, and has had many strange adventures. Paracelsus was also agreat traveler; he journeyed far in the East and was taken prisoner by theTartars. It is said that he even went as far as India, and it is not unlikelythat he

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may have visited the Masters in Thibet. Of the reason for his roamings hesaid: "He who wants to study the book of Nature must wander with his feetover its leaves. Books are studied by looking at the letters which they

contain; Nature is studied by examining the contents of her treasure-vaultsin every country. Every part of the world represents a page in the book ofNature, and all the pages together form the book that contains her greatrevelations." This is an application of the injunction, "Learn from sensationand observe it."

A deep scientific perception is manifest in the works of Paracelsus,and he evidently saw far into the future. Dr. Harman points out that hisdoctrine bears a great resemblance to that of Darwin and Haeckel. Thequality of mind which we call modern, but which may better be termeduniversal, since it is evident in the words of the greatest men of all ages,was inherent in Paracelsus. The following prophetic passage from his"Occult Philosophy" is a witness to his thoroughly enlightened spirit: "Truescience can accomplish a great deal; the Eternal Wisdom of the existenceof all things is without a time, without a beginning, and without an end. Things that are considered now to be impossible will be accomplished; that which is unexpected will in future prove to be true, and that which islooked upon as superstition in one century will be the basis for theapproved science of the next."

This is now being found true by modern science concerning theteachings of Paracelsus. For instance, it is acknowledged that the germtheory of disease, generally supposed to be one of the original discoveriesof recent medical investigators, was promulgated by Paracelsus himself; while Jaeger, the eminent German scientist, finds his own discoveriesagreeing with the theories of Paracelsus, and he pronounces certainmedical proceedings recommended by the latter, which have been held tobe based upon the crudest superstitions, to be really in accordance withthe highest scientific teachings concerning molecular action.

- S. B.------------

THE BHAGAVAD-GITA

If the title of this sacred Hindu poem were paraphrased, it would read:

The Holy Song of God Himself, who, at the beginning of Kali-Yuga orthe dark age, descended upon earth to aid and instruct Man.

GITA means song, and BHAGAVAD is one of the names of Krishna. Krishna was a Avatar. According to the views of the Brahmins, we are now

in Kali-Yuga, which began about the time of Krishna's appearance. He issaid to have descended in order to start among men those moral andphilosophical ideas which were necessary to be known during therevolution

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of the Age, at the end of which - after a brief period of darkness - a betterAge will begin.

The composition of this poem is attributed to Vyasa, and as he is alsosaid to have given the Vedas to men, a discussion about dates would notbe profitable and can well stand over until some other occasion.

The Bhagavad-Gita is a portion of the Mahabharata, the great epic ofIndia. The Mahabharata is so called because it contains the generalhistory of the house of Bharat, and the prefix Maha signifies great. Its moredefinite object, however, is to give an account of the wars of the Kooroosand Pandoss, two great branches of the family. And that portion includedin our poem is the sublime philosophical and metaphysical dialogue held byKrishna with Arjuna, on the eve of a battle between the two aspirants fordominion.

The scene of the battle is laid on the plain called "Kuru-Kshetra," astrip of land near Delhi, between the Indus, the Ganges, and the Himalayanmountains. Many European translators and commentators, being ignorantof the psychological system of the Hindus - which really underlies everyword of this poem, - have regarded this plain and the battle as just thosetwo things and no more; some have gone so far as to give the commercialproducts of the country at the supposed period, so that readers might beable, forsooth, in that way to know the motives that prompted the twoprinces to enter into a bloody internecine conflict. No doubt such a conflictdid take place, for man is continually imitating the higher spiritual planes; and a great sage could easily adopt a human event in order to erect anoble philosophical system upon such an allegorical foundation. In oneaspect history gives us merely the small or great occurrences of man'sprogress; but in another, any one great historical epoch will give us apicture of the evolution in man, in the mass, of any corresponding faculty ofthe Individual Soul. So we see, here and there, western minds wonderingwhy such a highly tuned metaphysical discussion should be "disfigured bya warfare of savages." Such is the materializing influence of westernculture that it is hardly able to admit any higher meaning in a portion of thepoem which confessedly it has not yet come to fully understand.

Before the Upanishads can be properly rendered, the Indianpsychological system must be understood; and even when its existence isadmitted, the English speaking person will meet the great difficulty arisingfrom an absence of words in that language which correspond to the ideasso frequently found in the Sanscrit. Thus we have to wait until a new set ofwords have been born to express the new ideas not yet existing in thecivilization of the West.

The location of the plain on which this battle was fought is important,as well as are also the very rivers and mountains by which it is bounded.

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And equally as needful to be understood, or at least guessed at, are thenames of the respective princes. The very place in the Mahabharata inwhich this episode is inserted has deep significance, and we cannot affordto ignore anything whatever that is connected with the events. If we merelyimagine that Vyasa or Krishna took the Sacred Plain of Kuru-Kshetra andthe great battle as simply accessories to his discourse, which we can easilydiscard, the whole force of the dialogue will be lost.

Although the Bhagavad-Gita is a small work, there have been writtenupon it, among the Hindus, more commentaries than those upon theRevelation of St. John among the Christians.

I do not intend to go into those commentaries, because on the onehand I am not a Sanscrit scholar, and on the other it would not tend togreat profit. Many of them are fanciful, some unwarrantable; and thosethat are of value can be consulted by any one anxious to pursue that line ofinquiry. What I propose here to myself and to all who may read thesepapers is, to study the Bhagavad-Gita by the life of that spiritual lamp - be itsmall or great - which the Supreme Soul will feed and increase within us ifwe attend to its behests and diligently inquire after it. Such at least is thepromise by Krishna in the Bhagavad-Gita - the song Celestial.

- William Brehon

(To be continued)------------------

ON THE SOUL OF MAN Jacob Boehme's Reply to the Sixteenth Question propounded to him

by Dr. Balthasar Walter, in A.D. 1620

TO THE SIXTEENTH QUESTION:How is the soul kept in union, both in the Adamicall and Regenerate

Body?1. We have mentioned before that there are three principles which

are all three in the soul, already beforehand, and are in one another as onething! and you must understand that the strife in the soul beginneth beforein the seed, while it lyeth hidden in both sexes; when also the Turbastirreth up itself before, in that it driveth the essence of the seed to a falsedesire and imagination.

2. Although the spirit tameth the body, yet at the same time itimagineth, and that the Turba causeth in the seed, and no man can welldeny but that many times this imagination is offensive to him, and wherethere is a right spirit it wisheth it anathematised. And you must know thatthe spirit of the soul sticketh thus in a miserable strait, and cannot beloosed until the Turba taketh the body.

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3. Now there is never any union between the outward and theRegenerate man; the outward man would always devour the Regenerateman, for they are in one another; but each hath its own principle, so thatthe outward cannot overmaster the inward, if the spirit do but continue instrife.

4. They may very well depend on one another, for all three set forthGod's works of wonder, if they continue in due order, each keeping its ownprinciple.

5. For the soul hath the government of the fire, and it is the cause ofthe life of all three; and the spirit hath the government of the light, in whichthe noble heavenly Image consisteth with the Divine Body; and theoutward spirit hath the government of the earthly life, this should seek andmanifest the wonders, and the Inward spirit should give it understanding todo that, and the soul should manifest the abyss (viz., the Highest Secret) tothe outward spirit.

6. The soul is the Pearl, and the spirit of the soul is the finder of thePearl, and the earthly spirit is the seeker, the earthly body is the mysterywherein the secret of greatest abstruseness is couched: for the Deity hathmanifested itself in the earthliness, viz: in a comprehensible essence; and

therefore now three seekers belong thereto.7. But you must not suppose that we are an enemy to the outward

life, for it is most profitable to us, as to the wonders of God; there isnothing more profitable to the whole man than to stand still in his three-foldlife, and not go back at all with the outward into the inward, but with theinward into the outward.

8. For the outward is a beast, and belongeth not to the inward, but itswonders which it hath brought forth out of the inward, and which it hathdisplayed in the comprehensible essence, they belong in their figure (not intheir essence) to the inward: the inward spirit must receive these (whichare God's works of wonder), for they shall be the joy of it forever.

9. And thus we say that the soul may be kept very well in the NewMan, if the spirit of its Tincture do but hinder its longing and imagination; and although the outward spirit be Bestial, yet the inward understanding(spirit) is able to keep in and tame the outward, for it is Lord over it. But hethat suffered the Bestial spirit to be Lord, he is a beast, and hath also abestial image in the inward figure, in the Tincture.

10. And he that letteth the fire spirit, viz.: the Turba, be Lord, he is anessential devil in the inward image; therefore here it is necessary that theoutward spirit pour water into the fire, that it may hold that strong spiritcaptive, and that seeing it will not be God's image, it may remain a beast inthe inward image.

11. Now if we consider ourselves in the union, the outward spirit isvery profitable to us, for many souls would perish if the bestial spirit werenot present; for it beholdeth the fire spirit captive, and setteth before thefire

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spirit earthly bestial labor and joy, wherein it may busy itself until it be ableby the Wonders in the imagination, to discover somewhat of its nobleimage that it may seek itself again.

12. My beloved children who are born in God, I tell it you: it was notfor nothing that God breathed the outward spirit (viz.: the outward Life) intoAdam's nostrils, for great danger did attend this Image.

13. God knew how it went with Lucifer, and also what the greatEternal Magic could do; yet Adam might have been a devil, but theoutward glass hindered that, for where water is, it quencheth the fire.

14. Also many a soul by its wickedness would become a devil in amoment if the outward life did not hinder it, so that the soul cannot wholly

inflame itself.15. How many are there that are so full of poison and evil that they do

murder and commit villany; but this their fire hath water, or else they werepast remedy. As ye see in gall which is a fiery poison, but it is mingled withwater, and so the violence of the fire is allayed.

16. Thus it is also with the inward essence; the spirit of this worldhath wound itself into the abyss of the soul, and in its source hath killingwater, wherewith it often bedeweth the soul when it would spit fire.

17. Moreover the outward spirit could not have life without this fire,seeing it hath fire in all creatures, but this fire is only the wrath of the inwardfire.

18. The inward fire consumeth earth and stones, also the body andblood, yea, even the noble Image, if it be enflamed in the will: but then thewater is a medicine for it, which pulleth down its aspiring force whereby itlaboreth to get above the meekness of God as Lucifer did.----------------

TEA TABLE TALK

In view of its continuous interest in minor occult subjects, the TeaTable has become within the past few months an energetic centre ofthought in this respect. Many experiences, queries, and speculations flowinto its circle, and I propose to give out from time to time such as may beuseful in clearing up the doubts of others. Standing in this little vortex ofcontemporaneous thought, I have noted and verified the discovery thatthere is a tide in ideas. What one asks, others are soon asking; when Isum up the total of the month's fractional tendencies in my department, Ifind the same idea prevalent in the outside world of literature, of gossip,and of action. The following incidents are valuable as illustrative of the factthat the general public is beginning to explain its hitherto inexplicableexperiences by the clues of Theosophy, and that the movement steadilygains ground with the thinking portion of the community.

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1. A gentleman who for many years has investigated Spiritisticphenomena under some of its more remarkable aspects, tells this incident. "Living in Boston, I have for several years had occasion to make frequentvisits to New York. In each city I had a friend of strong mediumistic

powers, which were never exercised except in private, and for thegratification of their friends. They both frequently favored me with sittings,and while in a state of trance were both separately possessed by an oldfriend of mine who had been dead for some time and whom neither hadever known. He would sit and converse with me, using their bodies asnaturally as if they were his own. In New York my friend would in thatstate, i.e., in the medium's body,) go out with me and lunch at a restaurant,talking and joking quite as he use to when alive, and in a manner whollydifferent from that of a medium, eating also a very hearty meal, althoughthe medium was an exceptionally abstemious man. After spending two orthree hours together, we would return to the house of the medium, whowould come to himself, oblivious of where he had been, unaware that hehad eaten anything, and simply feeling as if he had been in a deep sleep. But I also held interviews with my deceased friend in Boston through themedium there, and the strangest fact about the whole thing was that,whenever in New York I endeavored to remind him of anything that hadhappened in the course of a Boston interview, he remembered nothingwhatever of the occurrence, or even that he had ever had anycommunication with me in Boston. Similarly, in talking with him in Boston,whenever our New York intercourse was alluded to, he would be equallyignorant concerning that. Otherwise his identity seemed undoubted, for inboth cases he manifested all the personal traits by which I had known himin life, and minute reminiscences, of our old intercourse were recalledwhich could not have been known to either of my mediumistic friends. Butthe fact that neither the New York nor the Boston manifestations of himknew anything at all about each other, so to speak, finally led me tosuspect that what I was communicating with was not the true personality ofmy friend, but what Theosophy teaches to be the "false ego," or the KamaLoca residuum of his earthly experience, incapable of accumulating orimparting further knowledge, and temporarily galvanized into life, while thehigher principles were turned away from earth life towards the Devachanicstate."

In regard to the above the idea further suggests itself to me that themediums may have gotten into the astral current of the departedpersonality, to which the thought of his friend might at first (evenunconsciously) direct them. In the Life of Madame Blavatsky, we find hersister telling us how it was at times the custom of that lady to receivecommunications of more than ordinary power, by putting herself en rapportwith the currents of strong personalities still existing after death in theAstral Light. This was before

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Madame Blavatsky had forever abandoned all mediumistic exercises. Amedium thoroughly absorbed in a strong astral current, such as follows inthe wake of departed personalities, and whose subsidence is in inverseratio with their activity when in life, could readily accompany his magnetizeranywhere, and continue to act in accordance with its influence.

2. Another correspondent says: "Some years ago I met with anexperience which goes to prove the fact stated in Esoteric Buddhism, page167, that 'an abnormal death will lead to abnormal consequences.' Abrother of mine was killed in our war of 1861. We knew nothing whateverabout it, beyond a fact that he was killed on a certain day. About eightyears after, I was conversing with a spiritualistic medium when (speakingafter the manner of spiritualists) my brother 'controlled' her; I asked if hewould give me any particulars concerning his death, and he answered; 'Now what I am going to tell you will impress you very strangely, but I amnot dead at all.' Very much startled I inquired what he meant, but as usualin those 'manifestations' no answer was given. He was gone; I neverheard from him again. Afterward I often questioned what it meant, and nowin the Wisdom-Religion I find the answer."

In connection with this incident it is to be remembered that we aretold that the victims of sudden death, bound for their due life period withinthe earth sphere, are frequently unaware that they are "dead."

3. Still another person says: "Living much among the Welsh I havebeen regaled from childhood with astonishing ghost stories, which Iregarded as absurd superstitions. Theosophy and the Astral Light explainthem. One such story staggered my incredulity at the time, for two of mysisters were the witnesses. When living in Cincinnati they saw one nightthe figure of an aged man in old-fashioned clothes, knee breeches, andbuckles, - their description of him agreeing precisely. On inquiry we foundthat a carpenter answering to their description had lived in that house yearsbefore and had been suddenly killed by a fall from the scaffolding of achurch near by.

"Still another sister is remarkably sensitive to odic currents. Thoughnot an invalid, she is very nervous, 'notional,' - and has an abnormallyheightened sense of smell. Until I studied Theosophy I could neverunderstand her notions. One night when in a small western town whereshe had only been a short time, she had a strange nervous spell. She wasnot ill, nor had she any trouble on her mind, yet she sobbed and moaned,declaring repeatedly, with great emphasis, that she knew some one in the

town was in terrible trouble. In the morning we learned that a girl whosevery existence was unknown to her had committed suicide underparticularly harrowing circumstances."

Apropos of the life period, I believe that 100 years is the periodassigned to each life time in our cycle. According to Indian astrology, this

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100 year period is distributed in a certain proportion between the reign ofthe 9 Grihas (or astrological planets). Saturn's reign extends over aboutseven and one-half years of our life time, and these form its most miserablepart. They might come at any stage of our life, or even when we were inthewomb, according to the "house" in which and the "ascendant star" underwhich we were born. It is said that these trials press less hard upon us ifduring their continuance we are charitable and unselfish. Saturn is said tobe thereby pacified. If a person dies at the age of 60, astrologers regardthe remaining 40 years (or rather their due Karmic results) as having beenincluded in the nine months passed in the womb. When a child dies, say atthe age of two years, 98 years are considered to have been included, as toresults, in the period of gestation. Stories are told to illustrate the way inwhich the blackest period asserts its Saturnian influence upon us, andwhile astrologers attribute this period to fatality, theoccultist either considers it a Dweller of the Threshold or a series of trialsfor testing the higher nature and enabling us to utilize apparent calamitiesas a means of doing good to ourselves and to others. An astrologer oncetold a king that he could undergo this black period in condensed form,within 7-1/2 months, or 7-1/2 days in a particular way, or even 7-1/2 gharis. (One ghari equals 24 minutes.) In the latter case he would have to plungehimself for three hours in the gutters running in the palace garden. Themonarch, in sceptical anger, ordered the astrologer imprisoned. But hehad thought within his heart that if the astrologer had spoken truly, he hadrather undergo those trials in the shortest period. The Law took him at hisunspoken word. The hour came, although he forgot it. He was looking atthe distant horizon before his palace when he saw a great cloud of dustarise and heard, amid an uproar, cries that a neighboring Prince hadinvaded the country with a conquering army, putting all who resisted to thesword, and was marching on the capitol to secure the King himself. TheKing forgot valor, prudence, and the astrologer's word. He plunged into thesewers of his own garden for refuge, and held his breath in suffering for full

three hours. At nightfall he got out and inquired of his own coachman,"Brother, what is the news?" The man replied to the seeming stranger thatthe only news was the mysterious disappearance of the King. Then onlydid the monarch recall the prediction of his astrologer, and, hastening tothe palace, had him released.

We find here the awesome fact well set forth that the Law takes noheed of motives, ignorance, or situations, and that thought is action on itsown plane, a motor which sets all the great forces in motion. Nor do weknow what unseen tendencies in ourselves may sprout up in suddencircumstances. We should treat our idle thoughts as the farmers doCanada thistles, - there's a five-dollar fine for every one allowed to go toseed!

- Julius----------------

The altar on which the sacrifice is offered is Man, O Gautama; itsfuel is speech itself, the smoke the breath, the light the tongue, the coalsthe eye, the sparks the ear. - Chandogya-Upanishad

O M

---------------------------

A U M

I know that great Spirit of sunlike lustre beyond the darkness. A manwho knows him truly passes over death; there is no other path to go.

Grasping without hands, hasting without feet, he sees without eyes,he hears without ears. He knows what can be known, but no one knowshim; they call him the first, the Great Person. - Svetasvatara-Upanishad

THE PATH--------------------------------------------------------------------------------------------------------Vol. II May, 1887 No. 2----------------------------------------------------------------------------------------------------

----The Theosophical Society, as such, is not responsible for any opinion

or declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

REINCARNATION A WESTERN STUDY OF THE SUBJECT

Although commonly rejected throughout Europe and America,reincarnation is unreservedly accepted by the majority of mankind at thepresent day, as in all the past centuries. From the dawn of history it hasprevailed among the largest part of humanity with an unshaken intensity ofconviction. Over all the mightiest Eastern nations it has held permanentsway. The ancient civilization of Egypt, whose grandeur cannot beoverestimated, was built upon this as a fundamental truth, and taught it asa precious secret to Pythagoras, Aristotle, Plato, Plotinus and Ovid, whoscattered it through their nations. It is the keynote of Plato's philosophy,being stated or implied very frequently in his dialogues. "Soul is older

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than body," he says. "Souls are continually born over again from Hadesinto this life." In his view all knowledge is reminiscence. To search andlearn is simply to revive the images of what the soul saw in its pre-existentstate in the world of realities. The swarming millions of India also havemade this thought the foundation of their enormous achievements ingovernment, architecture, philosophy and poetry. It was a cardinal elementin the religion of the Persian Magi. Alexander the Great gazed inamazement on the self-immolation by fire to which it inspired theGymnosophists. Caesar found its tenets propagated among the Gauls. The circle of metempsychosis was an essential principle of the Druid faithand as such was impressed upon our forefathers the Celts, the Gauls andthe Britons. It is claimed that the people held this doctrine so vitally thatthey wept around the new born infant and smiled upon death - for thebeginning and end of an earthly life were to them the imprisonment andrelease of a soul, which must undergo repeated probations to remove its

earthly impurities for final ascent into a succession of higher spheres. TheBardic triads of the Welsh are replete with this thought, and a Welshantiquary insists that an ancient emigration from Wales to India conveyed itto the Brahmins. In the old civilizations of Peru and Mexico it prevaileduniversally. In the mysteries of Greece, Rome and Britain the ceremonialrites enacted this great truth with peculiar impressiveness for initiates. TheJews generally adopted it from the Babylonian captivity. John the Baptistwas a second Elias. Jesus was commonly thought to be a reappearanceof John the Baptist or of one of the old prophets. The Talmud, the Kabbalaand the writings of Philo are full of the same teaching. Some of the lateRabbins assert many entertaining things concerning the repeated births ofthe most noted persons of their nation. This idea played an important partin the thought of Origen and several other leaders among the early ChurchFathers. It was a main portion of the creed of the Gnostics andManichaeans. In the middle ages the sects of the Cathari, the Bogomilesand many scholastics advocated it. It has cropped out spontaneously inmany Western theologians. The elder English Divines do not hesitate toinculcate pre-existence in their sermons. The Roman Catholic Purgatoryseems to be a makeshift improvised to take its place.

Men of profoundly metaphysical genius like Scotus, Kant, Leibnitz,Lessing, Schopenhauer, Schlegel and the younger Fichte have upheldreincarnation. Scientists like Flammarion have earnestly believed it. Theological leaders like Julius Muller, Dorner, H. Ernesti Ruckert andEdward Beecher have maintained it. In exalted intuitional natures likeBoehme and Swedenborg its hold is apparent. Most of the mystics bathein it. Of course the long line of Platonists from Socrates down to Emersonhave no doubt of it. Even amid the predominance of materialisticinfluences in

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Christendom it has a considerable following. Traces of it are found amongthe aborigines of North and South America and in many barbaric tribes. Atthis time it reigns without any sign of decrepitude over the Burman,Chinese, Japanese, Tartar, Thibetan, and East Indian nations, including atleast 750,000,000 of mankind and nearly two-thirds of the race. Throughout the East it is the great central thought. It is no meresuperstition of the ignorant masses. It is the chief principle of Hindumetaphysics, - the basis of all their inspired books. Such a hoaryphilosophy, upheld by the venerable authority of ages, ruling from the

beginning of time the bulk of the world's thought, is certainly worthy of theprofoundest respect and study.

But the Western fondness for democracy does not hold in the domainof thought. The fact that the majority of the race has agreed uponreincarnation is no argument for it to an Occidental thinker. The conceit ofmodern progress has no more respect for ancient ideas than for theforgotten civilizations of old, even though in many essentials theyanticipated or outstripped all that we boast of. Therefore we propose totreat this subject mainly from a Western standpoint, showing,

I. Some reasons which may assure us of the truth of reincarnation.II. The most interesting poetical expressions of this idea in our own

tongue.

I. - WESTERN EVIDENCES OF REINCARNATION

The old Saxon chronicler, Bede, records that at a banquet given byKing Edwin of Northumbria to his nobles, a discussion arose as to how theyshould receive the Christian missionary Paulinus who had just arrived fromthe continent. Some urged the sufficiency of their own Druid and Norsereligions and advised the death of the invading heretic. Others were infavor of hearing his message. At length the King asked the opinion of hisoldest counsellor. The sage arose and said "O King and Lords. You all didremark the swallow which entered this festal hall to escape the chillingwinds without, fluttering near the fire for a few moments and then vanishingthrough the opposite window. Such is the life of man, whence it came andwhither it goes none can tell. Therefore if this new religion brings lightupon so great a mystery, it must be diviner than ours and should bewelcomed." The old man's advice was adopted.

We are in the position of those old ancestors of ours. The religion ofthe churches, called Christianity, is to many earnest souls a dry husk. Thegerminant kernal of truth as it came from the founder of Christianity, when itis discovered under all its barren wrappings is indeed sufficient to feed uswith the bread of life. It answers all the practical needs of most peopleeven with the husks. But it leaves some vital questions unanswered whichimpel us to desire something more than Jesus taught - not for merecuriosity

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but as food for larger growth. The divine law which promises to fill everyvacuum, and to gratify at last every aspiration has not left us without meansof grasping a portion of these grander truths, by independent methods.

The commonest idea of the soul throughout Christendom seems tobe that it is created specially for birth on this world and after its lifetime hereit goes to a permanent spiritual realm of infinite continuance. This is a verycomfortable belief derived from the appearances of things, and thoseholding it may very properly say "My view agrees with the phenomena andif you think differently the burden of proof rests upon you." We accept thethis responsibility. But a careful observer knows that the true explanationof facts as a rule is very different from the appearance. Ptolemy thought hecould account for all the heavenly motions on his geocentric theory and histeachings were at once received by his contemporaries. But the painfulstudies of Copernicus and Galileo had to wait a century before they wereaccepted, although they introduced an astronomy of immeasurably noblerscale. Is it not a relic of the old confidence in appearances to consider theorbits of human souls as limited to our little view of them?

There are six arguments for Reincarnation which seem conclusive. 1. That the idea of immortality demands it.2. That analogy makes it the most probable.3. That science confirms it.4. That the nature of the soul requires it.5. That it explains many mysterious experiences.6. That it alone solves the problem of injustice and misery which

broods over our world.

1. Immortality demands it.Only the positivists and some allied schools of thought, comprising a

very small proportion of Christendom doubt the immortality of the soul. Buta conscious existence after death has no better proof than a pre-natalexistence. It is an old declaration that what begins in time must end intime. We have no right to say that the soul is eternal on one side of itsearthly period without being so on the other. Far more rational is the viewof certain scientists who, believing that the soul originates with this life, alsodeclare that it ends with this life. That is the logical outcome of theirpremise. If the soul sprang into existence specially for this life, why shouldit continue afterward? It is precisely as probable from all the grounds ofreason that death is the conclusion of the soul as that birth is the beginningof it. On the contrary all the indications of immortality point as unfailingly toan eternity preceding this existence: the love of Prolonged life, the analogy

of nature, the prevailing belief of the most spiritual minds, the permanenceof the ego principle, the inconceivability of annihilation or of creation fromnothing, the promise of an extension of the present career, the injustice ofany other thought.

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All the probabilities upon which the assurance of the soul'simmortality rests, confirm the idea that it has an eternal existence in thepast as well as in the future. What the origin of the soul may have beendoes not affect this subject, further than that it antedates the present life. Whether it be a spark from God himself, or a divine emanation, or a clusterof independent energies, its eternal destiny compels the inference that it isuncreated and indestructible. Moreover, it is unthinkable that from aninfinite history it enters this world for its first physical experience and thenshoots off to an endless spiritual existence. The deduction is rather that itassumed many forms before it appeared as we now see it and is bound topass through many coming lives before it will be rounded into the full orb ofperfection and reach its ultimate goal.

2. The argument from analogy is especially strong.The universal spectacle of incarnated life indicates that this is the

eternal scheme everywhere, the variety of souls finding in the variety ofcircumstances an everlasting series of adventures in appropriate forms. For many centuries in the literature of nations a standard simile of the soulsurviving its earthly decay has been drawn from the transformation of thecaterpillar into the butterfly. This world is the grub state. The body is thechrysalis of the soul. But the caterpillar came from a former life, in the egg. The violent energy of the present condition argues a previous stage leadingup to it. It is contended with great force of analogy that death is butanother and higher birth. This life is a groping embryo plane implying amore exalted one. Mysterious intimations reach us from a diviner sphere,

"Like hints and echoes of the worldTo spirits folded in the womb."

But the same indications argue that birth is the death of an earlierexistence. Even the embryo life necessitates a preparatory one precedingit. So complete a structure must have a foundation. So swift a momentummust have traveled far. As Emerson observes "We wake and findourselves on a stair. There are other stairs below us which we seem to

have ascended; there are stairs above us, many a one, which go upwardand out of sight."

The grand order of creation is everywhere proclaiming, as theuniversal word, "change". Nothing is destroyed but all is passing from oneexistence to another. Not an atom but is shifting in lively procession fromits present condition to a different form, running a ceaseless cycle throughmineral, vegetable and animal existence, though never losing itsindividuality, however diverse its apparent alterations. Not a creature but isconstantly progressing to something else. The tadpole becomes a fish, thefish a frog, and some of the frogs have turned to birds.

"There is a spirit in all things that live Which hints at patient change from kind to kind And yet no words its mystic sense can give Strange as a dream of radiance to the blind."

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Evolution has remolded the thought of Christendom, expanding ourconception of physiology, astronomy and history. The more it is studiedthe more universal is found its application. It seems to be the secret ofGod's working. Now that we know the evolution of the body, it is time thatwe learned the evolution of the soul. The biologist shows that each of usphysically before birth runs through all the phases of animal life - polyp,fish, reptile, dog, ape and man - as a brief synopsis of how the ages haveprepared our tenements. The preponderance of special animal traits in usis due, he says to the emphasis of those particular stages of our physicalgrowth. So in infancy does the soul move through an unconscious seriesof existences, recapitulating its long line of descent, until it is fastened inmaturity. And why is it not true that our soul traits are the relics of formeractivities?

3. Furthermore, the idea that the soul is specially created forintroduction into this world is antagonistic to all the principles of science. All nature proceeds on the strictest economical methods. Nothing is eitherlost or added. There is no creation or destruction. Whatever appears tospring suddenly into existence is derived from sufficient cause - althoughas unseen as the vapor currents which feed the clouds.

Physiologists contend that the wondrous human organism could nothave grown up out of mere matter but implies a pre-existent spiritual ideawhich grouped around itself the organic conditions of physical existence

and constrained the material elements to follow its plan. This dynamicagent - or the soul - must have existed independent of the body before thereceptacle was prepared. The German scientists Muller and Stahle, haveespecially illustrated in physiology this idea of a pre-existent soul monad.

The common resurrection idea makes immortality an arbitrary strokeof God at the end of the earthly drama. But science allows no suchexceptional miracle. It recognizes rather the universality of resurrectionthroughout all nature. We have no experience whatever of the resurrectiontaught by theologians; but we constantly see new appearances of souls infresh bodies. These cannot have darted into their first existence as webehold them. From the hidden regions of some previous existence theymust have come.

4. A much more weighty and penetrative argument is that the natureof the soul requires reincarnation. The conscious soul cannot feel itself tohave had any beginning any more than it can conceive of annihilation. Thesense of persistence overwhelms all the interruptions of forgetfulness andsleep, and all the obstacles of matter. This incessant self-assurancesuggests the idea of the soul being independent of the changing body, itstemporary prison. Then follows the conception that as the soul has onceappeared in human form so it may reappear in many others. The eternity

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of the soul past and present leads directly to an everlasting succession ofbirths and deaths, disembodiments and reembodiments.

The identity of the soul surely does not consist in a remembrance ofall its past. We are always forgetting ourselves and waking again torecognition. But the sense of individuality bridges all the gaps. In thesame way it seems as if our present existence were a somnambulantcondition into which we have drowsed from our earlier life, oblivious ofmost of that former activity, and from which we may after a while be rousedinto wakefulness.

The study of infancy shows that the mental furniture with which webegin this life presupposes a former experience. The moral character ofchildren, especially the existence of evil in them long before it could havebeen implanted by the present existence has forced many acute observersto assume that the human spirit had made choice of evil in a pre-natalsphere.

The unsatisfied physical inclinations of a soul are indestructible andrequire a series of physical existences to work themselves out. And the

irrepressible eagerness for all the range of experience necessitates acourse of reincarnations which shall accomplish that result.

5. Reincarnation explains many curious experiences. Most of ushave known the touches of feeling and thought that seem to be remindersof forgotten things. Sometimes as dim dreams of old scenes, sometimesas vivid lightning flashes in the darkness recalling distant occurrences,sometimes with unutterable depth of meaning. It appears as if Nature'sopiate which ushered us into this arena had been so diluted that it did notquite efface the old memories, and reason struggles to decipher thevestiges of a former state. Almost everyone has felt the sense of greatage. Thinking of some unwonted subject often an impression seizes usthat somewhere, long ago, we have had these reflections before. Learninga fact, meeting a face for the first time, we are puzzled with an obscureassurance that it is familiar. Traveling newly in strange places we aresometimes haunted with a consciousness of having been there before. Music is specially apt to guide us into mystic depths where we are startledwith the flashing reminiscences of unspeakable verities which we have feltor seen ages since. Efforts of thought reveal the half-obliteratedinscriptions on the tablets of memory, passing before the vision in a weirdprocession. Everyone has some such experiences. Most of them areblurred and obscure. But some are so remarkably distinct that those whoundergo them are convinced that their sensations are actual recollectionsof events and places in former lives. It is even possible for certain personsto trace quite fully and clearly a part of their by-gone history prior to this life.

Sir Walter Scott was so impressed by these experiences that they ledhim to a belief in pre-existence. He writes (in "Guy Mannering"),

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"How often do we find ourselves in society which we have never beforemet, and yet feel impressed with a mysterious and ill definedconsciousness, that neither the scene nor the speakers nor the subject areentirely new; nay feel as if we could anticipate that part of the conversationwhich has not yet taken place." Bulwer Lytton describes it as "that strangekind of inner and spiritual memory which often recalls to us places andpersons we have never seen before and which Platonists would resolve tobe the unquenched and struggling consciousness of a former life." Explicitoccurrences of this class are found in the narratives of Hawthorne,Coleridge, DeQuincy and many other writers. A striking instance appearsin a little memoir of the late Wm. Hone, the Parodist, upon whom the

experience made such a profound effect that it roused him from thirty yearsof materialistic atheism to a conviction of the soul's independence ofmatter. Being called in business to a house in a part of London entirelynew to him, he kept noticing that he had never been that way before. "Iwas shown" he says, "into a room to wait. On looking around, to myastonishment everything appeared perfectly familiar to me; I seemed torecognize every object. I said to myself; what is this? I was never herebefore and yet I have seen all this, and if so there is a very peculiar knot inthe shutter." He opened the shutter and there was the knot.

A writer of reputation mentions the following instance; A friend's childof four years was observed by her elder sister to be talking to herself aboutmatters of which she could not be supposed to know anything. "Why,Winnie," exclaimed the elder sister, Louisa, "What do you know about that? All that happened before you were born!" "I would have you know, Louisa,that I grew old in heaven before I was born!" Similar anecdotes might beproduced in great number.

Objectors ascribe these enigmas to a jumble of associationsproducing a blurred vision like the drunkard's experience of seeing double,a discordant remembrance, snatches of forgotten dreams - or to the doublestructure of the brain. In one of the lobes, they say, the thought flashes amoment in advance of the other and the second half of the thinkingmachine regards the first impression as a memory of something longdistant. But this explanation is unsatisfactory as it fails to account for thewonderful vividness of some of these impressions in well balanced minds,or the long trains of thought which come independent of any companions,or the prophetic glimpses which anticipate actual occurrences. Far morecredible is it that each soul is a palimpsest inscribed again and again withone story upon another and whenever the all-wise Author is ready to writea grander page on us He washes off the old ink and pens his latest word. But some of us can trace here and there letters of the former manuscriptnot yet effaced.

6. The strongest support of this theory is its happy solution of the

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problem of moral inequality and injustice and evil which otherwiseoverwhelms us as we survey the world. The seeming chaos is marvelouslyset in order by the idea of soul-wandering. Many a sublime intellect hasbeen so oppressed with the topsy-turviness of things here as to cry out"There is no God. All is blind chance." An exclusive view of the miseries of

mankind, the prosperity of wickedness, the struggles of the deserving, theoppression of the masses, or - on the other hand, the talents andsuccesses and happiness of the fortunate few, compels one to call theworld a sham without any moral law to regulate it. But that considerationyields to a majestic satisfaction when one is assured that the present life isonly one of a grand series in which every individual is gradually going theround of infinite experience for a glorious outcome, - that the hedging ills oftoday are a consequence of what we did yesterday and a step toward thegreat things of tomorrow. Thus the tangled snarls of earthly phenomenaare straitened out as a vast and beautiful scheme, and the total experienceof humanity forms a magnificent tapestry of perfect poetic justice.

The crucial test of any hypothesis is whether it meets all the factsbetter than any other theory. No other view so admirably accounts for thediversity or conditions on earth, and refutes the charge of a favoritism onthe part of Providence. Hierocles said, and many a philosopher before andsince has agreed with him, "Without the doctrine of metempsychosis it isnot possible to justify the ways of God." Some of the theologians havefound the idea of pre-existence necessary to a reasonable explanation ofthe world, although it is considered foreign to the Bible. Over thirty yearsago Dr. Edward Beecher published "The Conflict of Ages," in which themain argument is this thought. He demonstrates that the facts of sin anddepravity compel the acceptance of this doctrine to exonerate God from thecharge of maliciousness. His book caused a lively controversy and wassoon followed by "The Concord of the Ages" in which he answers theobjections and strengthens his position. The same truth is taught by Dr.Julius Muller, a German theologian of prodigious influence among theclergy. Another prominent leader of theological thought, Dr. Dorner,sustains it.

But, it is asked, why do we not remember something definitely of ourprevious lives, if we have really been through them?

It has been shown that there are traces of recollection. The reason ofno universal conviction from this ground is that the change into the presentcareer was so violent and so radical as to scatter all the details and leaveonly the net spiritual result. As Plotinus said "Body is the true river ofLethe; for souls plunged into it forget all." The real soul life is so distinctfrom the material plane that we have difficulty in recalling manyexperiences of this life - especially when an abrupt departure from oldassociations severs the connecting links. Who retains all of his childhood'slife? And

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has anyone a memory of that most wonderful epoch - infancy? Ourpresent forgetfulness is no disproof of the actuality of past lives. Everynight we lose all knowledge of what has gone before, but daily we awakento a recollection of the whole series of days and nights. So in one life wemay forget or dream and in another recover the whole thread of experiencefrom the beginning - or the substance of it. In the cases of decrepit old agewe often see the spirits of strong men divested of all memory of their life'sexperience and returning to a second infancy - in a foretaste of theirentrance upon the next existence.

We conclude, therefore, that Reincarnation is necessitated byimmortality, that analogy teaches it, that science upholds it, that the natureof the soul needs it, that many strange sensations support it, and that italone grandly solves the problem of life. The fullness of its meaning ismajestic beyond appreciation, for it shows that every soul from the lowestanimal to the highest archangel belongs to the infinite family of God and iseternal in its conscious essence, perishing only in its temporary disguises; that every act of every creature is followed by infallible reactions whichconstitute a perfect law of retribution; and that these souls are intricatelyinterlaced with mutual relationships. The bewildering maze thus becomesa divine harmony. No individual stands alone, but trails with him theunfinished sequels of an ancestral career, and is so bound up with his racethat each is responsible for all and all for each. No one can be whollysaved until all are redeemed. Every suffering we endure apparently forfaults not our own assumes a holy light and a sublime dignity. This thoughtremoves the littleness of petty selfish affairs and confirms in us the vastesthopes for mankind.

In this connection the following extracts from distinguished writers arespecially interesting; -

Schopenhauer, the German Philosopher, writes (in "The World asWill and Idea"): "The fresh existence is paid for by the old age and deathof a worn out existence which has perished, but which contained theindestructible seeds out of which this new existence has arisen. They areone being."

The doctrine of metempsychosis springs from the earliest and noblestages of the human race and has always been spread abroad in the earthas the belief of the great majority of mankind - as the teaching of allreligions excepting that of the Jews and the two which have proceededfrom it. The belief in this truth presents itself as the natural conviction of

man wherever he reflects at all in an unprejudiced manner; where it is notfound it must have been displaced by positive religious doctrine fromanother source. It is obvious to everyone who hears of it for the first time. See how earnestly Lessing defends it (in the last seven paragraphs of his'Erziehung des Mennschengeschlechts').

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Lichtenberg also says: 'I cannot get rid of the thought that I diedbefore I was born!' Even the skeptical Hume says in his radical essay onimmortality: 'The metempsychosis is therefore the only system of this kindthat philosophy can hearken to.'

What resists this belief is Judaism and its two descendants(Christianity and Mohammedanism) because they teach the creation ofman out of nothing. Yet how difficult it has been to link the conception offuture immortality to this is shown by the fact that most of the old hereticsbelieved in reincarnation - Simonites, Manicheans, Basilidians,Valentinians, Marcionists and Gnostics. Tertullian and Justinian inform usthat "even the Jews themselves have in part fallen into it."-------

From a letter written by that curious genius William Blake (the artist)to his friend John Flaxman (the sculptor); (see Scoones' English Letters, p.361):

"In my brain are studies and chambers filled with books and picturesof old which I wrote and painted in ages of eternity before my mortal life; and these works are the delight and study of archangels.

"You, O dear Flaxman, are a sublime archangel, my friend andcompanion from eternity. I look back into the regions of reminiscence andbehold our ancient days before this earth appeared and its vegetativemortality to my mortal vegetated eyes. I see our houses of eternity whichcan never be separated, though our mortal vehicles should stand at theremotest corners of heaven from each other."--------

The novelist Bulwer thus expresses his opinion of this truth: "Eternitymay be but an endless series of those migrations which men call deaths,abandonments of home after home, even to fairer scenes and loftierheights. Age after age the spirit may shift its tent, fated not to rest in thedull Elysian of the heathen, but carrying with it evermore its two elements,activity and desire."--------

One of Emerson's earliest essays ("The Method of Nature") containsthis paragraph; "We cannot describe the natural history of the soul, but weknow that it is divine. I cannot tell if these wonderful qualities which housetoday in this mortal frame, shall ever re-assemble in equal activity in asimilar frame, or whether they have before had a natural history like that ofthis body you see before you; but this one thing I know, that these qualitiesdid not now begin to exist, can not be sick with my sickness nor buried inmy grave; but that they circulate through the Universe; before the worldwas, they were. Nothing can bar them out, or shut them in, but theypenetrate the ocean and land, space and time, form and essence, and holdthe key to universal nature."

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Edgar A. Poe writes (in "Eureka"); "We walk about, amid thedestinies of our world existence, accompanied by dim, but ever presentmemories of a Destiny more vast - very distant in the by-gone time andinfinitely awful.

"We live out a youth peculiarly haunted by such dreams, yet nevermistaking them for dreams. As memories we know them. During our youththe distinctness is too clear to deceive us even for a moment. But thedoubt of manhood dispels these feelings as illusions."

The second portion of our study will be - Reincarnation in the Light ofour own Poets.

- E. D. Walker-------------

THE DOCTRINE OF INNATE IDEAS [A Problem of Western Metaphysics solved in the Light of theEsoteric Doctrine]

The controversy as to whether our ideas of causation, substance,time and space are innate and referable to the original constitution of themind or complex notions acquired from our experience of sensations, isone that cannot fail to be of interest to the student of occultism. TheIntuitionalist school headed by Kant regard these ideas as existing in themind independently of experience, as a necessary condition of oursubjectivity; the Sensationalists - who include in their number some of the

most eminent psychologists of the day - as due to our sensations andtraceable to the operation of the Laws of Association. Mr. Herbert Spenceroccupies a middle position between these contending parties. According tohim they are the expression of the racial experience in the mental heredityof the individual. Take as an illustration our idea of space. According tothe Intuitionalists it is innate - a condition of our perception of objects; incontradistinction to this view it is held by others that "space in the abstractis merely the community or similarity of extended bodies and of theintervals between them commonly called empty space" [1] our conceptionof space is contingent on our perception of objects; these latter again onour sensations, and the fact of our inability to perceive objects which do notoccupy some position in relation to one another, produces so powerful anassociation between these two ideas, that we are unable to think of anyobject without the accompanying notion of its location somewhere. Hencethe idea of space. The Spencerian Evolutionist, however, while admittingthe justice of the Sensationalist contention with regard to the primarydevelopment of the idea, recognizes in the phenomenon as present in themind of the infant, an ancestral legacy bequeathed in the vehicle ofheredity, an heirloom representing the experience of the countlessorganisms that con-

------------1. Dr. Alex Bain, Logic, Part 1, p. 11

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stituted the evolutionary ascent up to civilized man. As, however, it isimpossible to conceive of the heredity or a form of thought and in additionthis explanation is purely materialistic, I shall not have occasion to regard itin the course of these brief remarks.

It is clear then that we can look for no decisive answer to Westernpsychology. To quote the forcible remarks of Buckle on Europeanmetaphysics: [1] "Whoever will take pains to estimate the presentcondition of mental philosophy must admit, that, notwithstanding theinfluence it has always exercised over some of the most powerful minds,and through them over society at large, there is, nevertheless, no otherstudy which has been so zealously prosecuted, so long continued and yetremains so barren of results. ..... Men of eminent abilities, and of thegreatest integrity of purpose have in every civilized country, for manycenturies, been engaged in metaphysical inquiries; and yet at the present

moment their systems, so far from approximating towards truth, arediverging from each other with a velocity which seems to be accelerated bythe progress of knowledge." The too confident advocacy of them by theirrespective supporters as the truth, and nothing but the truth, he adds, has,"thrown the study of the mind into a confusion only to be compared to thatin which the study of religion has been thrown by the controversies of thetheologians." It would be difficult to frame a more severe indictment thanthis drawn up by so impartial and justly renowned a critic. It merely shows,that the physical intellect alone is absolutely inadequate to embrace thevast domain of Psychology or to formulate the more remote laws of being. Eastern psychologists - the masters of occult science - are therefore rightin asserting that to form a true conception of the nature and potentialities ofmind, it is necessary to develop faculties which enable the inquirer to risealtogether above the plane of our present consciousness. Thecontradictions and barrenness of the European "science" of mind are toopalpable to escape remark even from the most unobservant critic. At thepresent day instead of being merely the accessory support to, Physiologyhas become the basis of Psychology. The revival of mysticism, however,justifies us in questioning the durability of this tendency to subordinate themental to the physical. Impermanency of influence is not the leastnoticeable feature of Western metaphysical speculation - a fact which hasunquestionally caused the study of psychology and philosophical subjectsgenerally to be now regarded by the majority of persons with positiveaversion. The Truth has long proved a Will o' the Wisp to the PureReason. When intellectual giants like Kant, Hegel, Schopenhauer, Mill andBain only succeed in evolving mutually-exclusive and contradictorysystems, it is evident that the physical intelligence must eventually resignits

-----------1. H. T. Buckle, "Hist. of Civilisation in England," Vol. I, p. 165-6.

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place to INTUITION in the search after Abstract Knowledge. But we aredigressing.

The solution proposed of the long-standing problem before us isbased on the philosophy of our Revered Teachers. It concedes a portionof truth to the speculations both of the Associationalists andSensationalists. While it relegates the primary acquisition of such ideas to

Sensation it declares them to be innate in the mind of the human infant. The Esoteric Doctrine shows the differentiation of individualities - i.e. thecapacity of mind to exist as an entity apart from brain on the dissolution ofits material substratum - taking place in the higher animal kingdom. It isadmitted that animals acquire their notions of time, space, etc., - wherepresent - from sensation, as described by the Associationalists. On theother hand owing to the impress of these ideas in the soul [1] in its upwardevolutionary journey, they are undoubtedly, as claimed by theIntuitionalists, innate in the human "subject" - the generalized experience offormer objective existences rising once again into consciousness. If thiscontention is true we have here a solution in the light of the EsotericDoctrine of one of the most stoutly debated of metaphysical problems.

- E. D. Fawcett-------------

PARACELSUS

II.

It is a notable fact that the life of Paracelsus formed the theme for thefirst important work of one of the greatest of modern poets, RobertBrowning, in whom the mystical tendency forms one of the strongestcharacteristics of his thought. Paracelsus is a wonderful composition; almost marvelous when it is considered that it was written when the poetwas but 28 years old. It exhibits a noble maturity of intellect; in the exaltedspirituality of its thought it has never been surpassed by any of the poet'ssubsequent works. Its shows that Browning had a true appreciation of thegreatness of the Master. In his note he says that he has taken very triflingliberties with his subject and that "the reader may slip the foregoing scenesbetween the leaves of any memoir of Paracelsus he pleases, by way ofcommentary." Browning must have studied the writings of Paracelsusclosely, and with his inner vision, for throughout the poem there runs adeep vein of occultism. Although he has followed the historical accounts ofthe Master, and therefore depicts some blemishes upon his characterwhich could hardly have existed in reality, it seems not unlikely that a mindof the lofty spiritual quality of Browning's may, in its aspiration for trueknowledge of his

------------1. The higher portion of the 5th principle (Manas) which united with

the Buddhi constitutes the "Transcendental Subject" of Kant and du Prel,the Monad. This Higher Self - the individuality as opposed to itsinnumerable faint reflects in physical incarnation - passes from birth to birthand like a bee amidst flowers, only absorbs into its essence the loftiestexperiences - the honey - of each terrestrial life; consequently it will beapparent that the decision of the question "How much of our presentpersonality will be immortal?" rests wholly with ourselves.--------------- 47

theme, have been impressed by that of Paracelsus himself; or of the oneformerly known by that name.

The poem has the form of a drama in five acts. The first act has itsscene at Wurzburg, where Paracelsus is studying under Tritheim, in 1512,a youth of 19 years. With him is Festus, his boyhood's friend, older thanhe, and Michal, the betrothed of Festus. The three are together in agarden, and Paracelsus is about to enter upon his long wanderings throughthe world. To these two he confides the secret of his aspirations. Festus,who has a conservative nature, endeavors to dissuade him from hisenterprise, and to pursue knowledge in the ordinary channels. Paracelsusthen tells something of the extraordinary nature which has distinguishedhim from his fellowmen. He says;

"From childhood I have been possessedBy a fire - by a true fire, or faint or fierce,As from without some master, so it seemed,Repressed or urged its current: this but illExpresses what I would convey - but ratherI will believe an angel ruled me thus,Than that my soul's own workings, own high nature,So become manifest. I knew not thenWhat whispered in the evening, and spoke outAt midnight. If some mortal, born too soon,Were laid away in some great trance - the agesComing and going all the while - till dawnedHis true time's advent, and could then recordThe words they spoke who kept watch by his bed,Then I might tell more of the breath so light

Upon my eyelids, and the fingers warmAmong my hair. Youth is confused: yet neverSo dull was I but, when that spirit passed,I turned to him, scarce consciously, as turnsA water-snake when fairies cross his sleep."

These words characterize the born Adept and show that the poetreally apprehended the nature of the memories of past existences.

Paracelsus confesses how the impulse was ever with him to devotehimself to the good of mankind and do some great work in its behalf. In hisyouth, as he sat under Tritheim's teachings, he felt somehow that a mightypower was brooding, taking shape within him, and this lasted till one night,as he sat revolving it more and more, a still voice from without spoke tohim, and then it was that he first discovered his aim's extent,

"Which sought to comprehend the works of God, And God himself, and all God's intercourse With the human mind."

The voice continued;

"There is a way - 'Tis hard for flesh to tread therein, imbued With frailty - hopeless, if indulgence first

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Have ripened inborn germs of sin to strength; Wilt thou adventure for my sake and man's, Apart from all reward?' And last it breathed - 'Be happy my good soldier; I am by thee,Be sure, even to the end!' - I answered not,Knowing Him. As He spoke, I was endued With comprehension and a steadfast will;And when He ceased, my brow was sealed His own. If there took place no special change in me, How comes it all things wore a different hue Thenceforward? - pregnant with vast consequence - Teeming with grand results - loaded with fate; So that when quailing at the mighty range

Of secret truths which yearn for birth, I haste To contemplate undazzled some one truth,Its bearings and effects alone - at onceWhat was a speck expands into a star,Asking a life to pass exploring thus,Till I near craze."

This voice is that which speaks to all true Mystics. It is the higherSelf that speaks; the voice of the Warrior, spoken of in Light on the Path,"He is thyself, yet infinitely wiser and stronger than thyself." It may also bethe voice of a Master, as well. For, at the stage where the bonds of thepersonality are loosened, the sense of separateness has disappeared, andthe higher Self of one is that of all. In this passage, the poet gives beautifulutterance to the fact of the spiritual rebirth, the moment when the lowerconsciousness becomes united with the higher.

Again, in the following words, the fact of reincarnation is expressed;

"At times I almost dreamI too have spent a life the sages' way,And tread once more familiar paths. Perchance I perished in an arrogant self-relianceAn age ago; and in that act, a prayerFor one more chance went up so earnest, so Instinct with better light let in by Death,That life was blotted out - not so completely But scattered wrecks enough of it remain,Dim memories; as now, when seems once more The goal in sight again."

This feeling of the truth of reincarnation finds utterance throughoutBrowning's work. It would be difficult to account for the greatness of aperson like Paracelsus except under the theory of pre-existence.

"The dim star that burns within," and the reason for its dimness, isgloriously expressed in the following words;

"Truth is within ourselves; it takes no riseFrom outward things, whate'er you may believe; There is an inmost center in us all,Where truth abides in fulness; and around

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Wall upon wall, the gross flesh hems it in, This perfect clear perception - which is truth; A baffling and perverting carnal meshBlinds it, and makes all error; and 'to know' Rather consists in opening out a wayWhence the imprisoned splendor may escape, Than in effecting entry for a lightSupposed to be without. Watch narrowly The demonstration of a truth, its birth,And you trace back the effluence to its spring And source within us, where broods radiance vast, To be elicited ray by ray, as chanceShall favor."

This passage, which is pure mysticism, is too long to quote entire, butthe reader will find that it continues in the same exalted strain, showinghow the unveiling of the soul, the higher self, may, through various means,be accomplished by what seems chance, or, as it says in Through theGates of Gold, man may "tear the veil that hides him from the eternal atany point where it is easiest for him to do so; the most often this point willbe where he least expects to find it." The poet has seen clearly, withParacelsus himself, how it is that matter bars in the spirit, and he asks;

"May not truth be lodged alike in all, The lowest as the highest? some slight film The interposing bar which binds it up, And makes the idiot, just as makes the sage Some film removed, the happy outlet whence Truth issues proudly? See this soul of ours! How it strives weakly in the child, is loosedIn manhood, clogged by sickness, back compelled By age and waste, set free at last by death; Why is it, flesh enthralls it or enthrones? What is this flesh we have to penetrate? O not alone when life flows still do truth And power emerge, but also when strange chance Ruffles its current; in unused conjuncture,When sickness breaks the body - hunger, watching,

Excess or languor, - oftenest death's approach - Peril, deep joy, or woe."

It was to give clearer hints for this setting free of the soul thatThrough the Gales of Gold was written. In the second act Browning showsus Paracelsus in Constantinople in the year 1521, where history tells thathe was at that time, having spent something like seven years in the Orient,"among the Tartars," a term that permits a wide range for his whereabouts. The Master was accordingly then 28 years old. He is said to have receivedthe "Philospher's stone," in reality the Great Jewel or Master Stone,described in the beautiful story called "Papyrus," - printed in the MarchPATH - from a German Adept, Solomon Trismosinus. Browning, however,lays the scene at

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"the House of the Greek conjuror." This act, though very beautiful, is ofslight value historically, as it was designed to carry out the motive of thepoem that Paracelsus failed by seeking to attain his end throughknowledge alone, leaving love out of account. In this regard Browningfailed to grasp the full greatness of the Master, for Paracelsus could nothave held his exalted position in the Rosicrucian brotherhood without beinginspired by the most unbounded love for humanity.

To carry out this idea of the necessity of both knowledge and love,Browning introduces an Italian poet, Aprile, who has sought to attain thesame end as Paracelsus through love alone. Aprile dies in the arms ofParacelsus and thus teaches him the lesson of love. This passage may betaken as symbolic of the union of the distinctive traits of the individuals andthe assimilation of their essences by him who has arrived at the stage ofkilling out the sense of separateness. This is shown in the wordsaddressed by Paracelsus to Aprile:

"Are we not halves of one dissevered world,Whom this strange chance unites once more? Part? never! Till thou, the lover, know; and I, the knower,Love - until both are saved."

In this act are the following glorious words spoken by the dyingAprile:

"God is the PERFECT POET,Who in creation acts his own conceptions.Shall man refuse to be ought less than God? Man's weakness is his glory - for the strength Which raises him to heaven and near God's self, Came spite of it God's strength his glory is, For thence came with our weakness sympathy Which brought God down to earth, a man like us."

We will pass over the next two acts as comparatively unimportant toour purpose. In the last act we find Paracelsus, in the year 1541, at theage of 48, dying at Salzburg, alone with his faithful friend Festus. He tellsFestus of the sensations of his dying moments in a passage in which occurinspired words, depicting the soul in the state of Eternity, where time andspace are as nought. He tells Festus "You are here to be instructed. I willtell God's message," and he describes his experiences on the threshold ofthe Eternal as containing his entire past life;

"If I selectSome special epoch from the crowd, 'tis but To will and straight the rest dissolve away, And only that particular state is present, With all its long-forgotten circumstance, Distinct and vivid as at first - myself A careless looker-on, and nothing more! Indifferent and amused, but nothing more! And this is death; I understand it all.New being waits me; new perceptions must Be born in me before I plunge therein;

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Which last is Death's affair, and while I speak, Minute by minute he is filling meWith power; and while my foot is on the thresholdOf boundless life - the doors unopened yet, All preparations not complete within - I turn new knowledge upon old events, And the effect is - But I must not tell; It is not lawful."

What follows may betaken, perhaps, in a sense, for a mysticinitiation. Mustering superhuman strength Paracelsus stands upon hiscouch, dons his scarlet cloak lined with fur, puts his chain around his neck,his signet ring is on his finger, and last he takes his good sword, his trustyAzoth, in his grasp for the last time, and says;

"This couch shall be my throne; I hid these walls Be consecrate; this wretched cell becomeA shrine; for here God speaks to men through me; "

Then he tells the story of his birth to power, and of the wisdom he hasattained. He tells how

"I stood at first where all aspire at lastTo stand; the secret of the world was mine. I knew, I felt, (perception unexpressed, Uncomprehended by our narrow thought, But somehow felt and known in every shift And change in the spirit, - nay, in every pore Of the body, even,) - what God is, what we are, What life is - how God tastes an infinite joy In infinite ways - one everlasting bliss, From whom all being emanates, all power Proceeds; in whom is life forevermore, Yet whom existence in its lowest form Includes."

It is a long address, and so full of the most spiritual thought that itseems a pity space will not allow it to be quoted entire. There is onepassage which corresponds very closely to a passage in Hartmann's work,from one of Paracelsus's writings, describing the union in man of theattributes of this sphere of life which had, here and there

"Been scattered o'er the visible world before,Asking to be combined - dim fragments meant To be united in some wondrous whole - Imperfect qualities throughout creation,Suggesting some one creature yet to makeSome point where all those scattered rays should meet

Convergent in the faculties of man."

This point of convergence is spoken of in Through the Gates of Goldas "that primeval place which is the only throne of God, - that place whenceforms of life emerge and to which they return. That place is the centralpoint of existence, where there is a permanent spot of life as there is in themidst of the heart of man."

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Again we see the same subject treated in the closing part of theGates of Gold, the mighty results to be attained through the subjugation ofthe animal nature in man to the godly nature, looked forward to byParacelsus, as Browning makes him speak, with prophetic vision, in thefollowing words;

"But when full roused, each giant limb awake, Each sinew strung, the great heart pulsing fast, He shall start up, and stand on his own earth, And so begin his long triumphant march,And date his being thence, - thus wholly roused, What he achieves shall be set down to him! When all the race is perfected alikeAs Man, that is; all tended to mankind,And, man produced, all has its end thus far; But in completed man begins anewA tendency to God."

And it is given significantly, as a trait of completed man, that such

"Outgrow allThe narrow creeds of right and wrong, which fade Before the unmeasured thirst for good; while peace Rises within them ever more and more.Such men are even now upon the earth,Serene amid the half-formed creatures round,Who should be saved by them and joined with them."

These words of Paracelsus are almost the last in the poem;

"As yet men cannot do without contempt - 'Tis for their good, and therefore fit awhile

That they reject the weak, and scorn the false, Rather than praise the strong and true, in me. But after, they will know me!If I stoop into a dark tremendous sea of cloud, It is but for a time; I press God's lampClose to my breast - its splendor, soon or late, Will pierce the gloom; I shall emerge one day!

We believe that the time is not far distant when he will be understood,will be known, and shall emerge.

- S. B.--------------

SUGGESTIONS AS TO PRIMARY CONCEPTS

(Continued from April number)

In our former article we had arrived at the fact of consciousness, asthe representative of the noumenal in existence. Consciousness is alsothe alembic in which the experiences of the outer life are precipitated. Itmay justly then, be called the central sun of individual existence. Consciousness is not the one life, nor is it spirit, though it partakes of both,for life is diffused and participated in by plants and animals, in which mayalso be dis-

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cerned the dawn, or germs of consciousness. But as the life of man on thephysical side has its root in matter, so the life of man on the noumenal sidehas its root in spirit. Matter and spirit are thus the two extremes of cosmicsubstance. We may say crudely, that spirit precipitated, consolidated, ismatter, while the intermediate condition is the ether. Olsen has shown thatself-consciousness belongs only to man. An animal is conscious of hungeror lust, and fellows blindly the all absorbing passion, but no animal is self-conscious, that is; conscious of self; as a whole. A very common mistakeis made in reading accounts of creation recorded in ancient scripture, inregarding it (creation) as a process once for all completed, when the fact isthat the process of creation is forever repeated, and the process is for everthe same, and we can observe it now as "at the dawn of creation:"

"eternity," applying to a limitless past, as to an endless future. Anotherfatal mistake may here be pointed out, though not in its natural order, andthat is the vagueness of our concepts of the idea "God." Our ideas of Godcan have but two sources, viz: external nature and internal nature of man,there are no other sources from which the God-idea can be derived. Fromthe one - nature at large - our ideas of an underlying force holding thestellar orbs in place and moving them in cyclic order, adjusting andadapting all things great and small are purely Pantheistic. From the other -the inner nature of man - endowed with intelligence, love, and aspiration,our ideas are purely anthropomorphic, and these two views of the ONE, theBOUNDLESS, are not, as commonly supposed, antagonistic, but perfectlyconsistent, as will presently appear for the idea is not only fortified byscripture, but no other concept can for a moment be entertained when thisis once comprehended, for it illuminates alike the soul of man and thesacred page.

Mr. J. Ralston Skinner, a most able Caballist, thus translates the firstutterance of the books of Moses; "In (or out of) His own essence as awomb, God, in the manifestation of two opposites in force, created the Twoheavens, i.e., the upper, or light, and the lower or dark; signifying theequivalents of heat and cold, day and night, expansion and contraction,summer and winter; in short, the all embracing cosmic relations.''

The meaning of this and its exceeding value will not at once appearto one who has not carefully considered its bearings. It is well known thatthe word here translated as God is Elohim , and that it is plural, and whilethis fact has been ignored in the current version, the real idea has at thesame time been lost sight of. The idea of One Power operating in a twofoldway or by opposites, will be found to be not only a key to the text, but tocosmic unfoldment. Our primary concepts must agree with the constitutionand existence of things, or they are worthless, and but little investigation isrequired to show us that this idea of polarity or

------------1. "The Ancient of Days" by J. Ralston Skinner, p. 39.

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DUALITY,lies at the foundation of all created things, and when it is once clearlyapprehended it furnishes a key to creative energy. The following table willillustrate this antithesis, though it is approximate and by no means

exhaustive, but if found true in principle it may assist to more exact andcomprehensive concepts.

[Table here reproduced in part below]

TRUTH.Nature ...... GodMatter ......... MindPhenomenal ....... NoumenalPhysics ...... MetaphysicsDivinity ...... UnityObjective ...... SubjectiveMind ......... SpiritReason ........ IntuitionMotion ......... RestShape ......... FormTime ......... EternityDarkness ........ LightNegative ....... PositiveReal ...... IdealHuman ....... DivineSatan ......... ElohimMale ....... Female

KNOWLEDGE

AnalysisPolitics - Science

SynthesisPhilosophy - Religion

Natural, by EvolutionSpiritual, by Involution

Let it be borne in mind that our present purpose is not to build up asystem or elaborate a theory, but to suggest concepts which arefundamental in the nature of things, and which therefore must be includedin all systems of thought that undertake to grasp existence. This duality ofexistence is so intimately blended in our every day experience as to bepractically overlooked. Moreover, owing to the materialistic tendency of the

age, it is the custom to express spirit in terms of matter, and so to ignorepractically one-half of existence. It may readily be seen that volumes mightbe written to illustrate this antithesis of nature, or the duality of existence.

Now it must be borne in mind that all living organisms spring from agerm, and that in the preparation or vivification of this germ, male andfemale elements or agencies are employed. Here then are the conditionsin which to observe the processes of creation, and these conditions are byno means past finding out.

A vivified organic cell contains potentially the complete organism, andby its study we learn not only the process in any given case, but nature'splan.

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Every germ is therefore a Center of Life. In the vivification of thegerm or cell, both male and female elements are employed. All activitieswhether in germ, or completed organism, consist in currents or movementto, and from the center, i.e., outflowing and inflowing, or "circulation," anddevelopment is always a living equation, of which evolution is one-half andinvolution the other half, in strict accordance with the basic condition ofduality. We hear a great-deal nowadays of the "polarity of the humanbody." A magnet is a body whether of iron or "flesh" in which there is anorderly or systematic arrangement of the polarity of its atoms, molecules, orcells, and this polar arrangement may be according to a single system, or aseries of systems, the lower subordinate to the higher, as in animals orman. Crystallization and organization depend on this systematic polararrangement. Every cell of a living body (as of a magnetic bar of steel theatoms) is a polarized cell, for to say that it "lives" is to say that it is dual,i.e., polarized. [1]

A hint in this direction is all that time and space will at present allow,yet the philosophical continuity of concepts must be apparent, and themore the idea is followed out and unfolded, the more apparent will the truthand universality of these concepts become.

All this is best comprised and comprehended in the language ofsymbolism. Let us imagine in space or in the Ether a "geometrical point,"(say where two rays of light cross or intersect). This geometrical point is"position without dimension," i.e., an "ideal point." Now let this "ideal" pointbecome "real," that is let it "appear" as the light, the water, and the dry land"appear" as recorded in the sacred text.

Coincident With this appearance, at this point is the birth of matter

and force from the bosom of ether or the womb of cosmos; movement ofthe atom is the result. It "whirls in space" viz., in the ether, it has an"atmosphere" of its own, is a world in itself, a miniature world, and its newrelations to the surrounding ether assigns it a "circumference," it ispolarized, evolves and involves, i.e., has centre and circumference themoment it realizes existence. This is the "centre that is everywhere andthe circumference that is nowhere." This centre of "cosmic dust" is at first"without form and void." The spirit of all things is at its center, as it floats inthe ocean of ether; its primary or cosmic form is a globule, and its firstevolution is an emanation from its centre, but as it is polarized thisemanation occurs in opposite directions. If in one direction only, it wouldform a radius, but in opposite directions it forms an equator or diameterline. Matter, space, time and motion are thereby for it determined. It isdefinitely related to itself and its surroundings. These relations are,fordiameter I; for circumference 3.14159+ or [pi]. It will be seen that these

------------1. Sea Herbert Spencer's "Physical Synthesis" Part 5 - Psychology.

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are the facts and the true relations as we find them, and it matters notwhether these emanations from the bosom of the ether occur singly, or ingroups of myriads, or sufficient to form a planet, the principle is the same. If each atom so emanating associates with fellows this association must beby virtue of inherent similarity, attraction, or consonant rhythm. Thesebasic principles may be conveniently studied in the process ofcrystallization, and are exemplified in every snowflake formed from a dropof water, as in the unfolding of every germ, leaf, or flower. We now seethat there is a world of meaning in the Smaragdine Tablet to which we havepreviously referred; only those ridicule it who are too stupid to understand,or too conceited to "consider the lilies," and who will therefore never beholdthem arrayed in all their glory.

- J. D. Buck

(To be continued)--------------

SOME TEACHINGS OF A GERMAN MYSTIC

I. DREAMS AND THE INNER LIFE [From the German of J. Kernning (1)]

The first spiritual evidences to which a certain student was referredwere the phenomena of dreams. Here the reader will be as astonished aswas that student, for he cannot comprehend how such commonmanifestations can serve as foundation for the greatest of teachings, thedoctrine of Immortality. But just in this respect we must admire the lovingcare of the primeval Creative Power, inasmuch as it has laid its first proofso close at hand, thereby blessing us with an unceasing call to enter into itsschool and learn its lessons.

Dreams, it will be said, are illusions; therefore they are no proof ofthe truth of any doctrine. Dreams are illusions; this cannot be gainsaid. But they nevertheless present pictures whose existence can be denied byno one, therefore they form a more substantial substructure than theordinary inferences put together with doctrinal correctness, with which thehead is filled, but which leave the emotions unaffected.

Dreams have no value for the ordinary scholar because they arewithout objectivity; or, in common speech, because the object of the dreamdoes not come into contact with the senses. For instance, when a personappears to us in a dream that person knows nothing about it, and from

-------------1. These selections are translated from a work of Kernning's called

"Paths to the Immortal" (Wege zur Unsterblichkeit). Kernning's works,giving practical hints for the attainment of the ends which are the aim of alltrue Theosophists, were written thirty years ago and more, and show thatthe spirit of the Rosicrucians, though the world has heard little of its activityin the land where the brotherhood was most prominent in the middle ages,is today by no means dead.---------------- 57

this it is concluded that evidences resting upon such a phenomenon areinadmissible. But, since the spirit sees all things in its own light, in picturesof its own creation, this objection loses its force, for it is just in this way thatthe independence of spiritual activity is shown, in that it has the power tocreate everything out of itself.

I do not know whether I express myself plainly enough here, orwhether subterfuges may not yet be made to attack this first degree in theprocess of recognition of a life in the spirit. I maintain that the case is asclear as the sun. Therefore we will leave each one to think for himselfwhich view is the better founded, and content ourselves with challengingthose who declare the creations of our dreams to be nothing, to name asimilar power which works and creates with such ease and vividness andwhich, as in the case of our dreams, comprehends within itself everythingbelonging to life.

The phenomena of dreams have, to be sure, no positive lesson forthe ordinary uses of life, since they are not expressions of our free will. They come and go without our consent, and no one can say, I will nowdream this or that. We are limited in this respect, and we must submit towhatever occurrences within us that the aroused powers may be pleasedto permit. This fact, however, does not diminish the peculiar value of thephenomenon; on the contrary, it shows us that there exists a powerbeyond us which does not trouble itself about our apparent will.

The functions of the inner life are unceasingly active; they need norest, no relaxation. When the man, at his own pleasure, can establish anequilibrium with these functions, enabling himself to see, hear and feel theirmanifestations whenever he may choose to perceive them, then thosemanifestations become our own possessions, giving us that which wedemand, and then for the first time attaining truth and significance in ourestimation.

Dreams and voluntary seership are the two poles of spiritual activity,and upon these are founded the teachings of immortality held by allreligions.------------

THOUGHTS IN SOLITUDE

lV.

As said Solomon the wise, "there is no new thing under the sun." Our thoughts are but the thoughts of preceding ages. That this must be sowill be apparent when one considers the Eternity behind. All possibilities ofnature must have been realized and all thoughts thought in the - to us - dimpast. And while the wheel of evolution still turns this must be so. At theapex of the orbit in each revolution, a few of the greatest souled ones haveattained emancipation, a few have been able to lift the latch of the Golden

Gate. But the remainder of the candidates in nature's school who havefailed at the final test have again to begin the weary round, along

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with those evolving from lower conditions, with only so much light to guidethem through the labyrinth of life as may have been enshrined in thetraditions or religions evolved during the previous efflorescence ofHumanity. How are they to regain the thoughts of the past and obtainsome true interpretation of the mystery of life? All thoughts indeed are writin the Akasa from which the Prophets and Poets of all ages have drawntheir inspiration and in proportion to a man's striving to get below the meresurface of things, will be the degree in which he succeeds in making part ofthat inheritance of the ages his own possession.

The scholar too would seem to have a part to play. What worthierobject can be his than that of rendering intelligible in the speech of hisepoch, the thoughts and ideas enshrined in the dead languages of thegreat thinking races of the past? The scholars of today, those who havedrunk deep at the wells of Sanscrit and Greek learning, have indeed aheavy responsibility upon their shoulders. Were it not a worthier aim of lifeto make common property the thoughts and ideas of the sublime ancientsthan to wrap themselves as so many do - though there are one or twonotable and glorious exceptions - in the self-gratulation of exclusive cultureand stagnate in the memory of past achievement?

Those too who are animated by the Theosophic spirit, and who feelthe supreme desirability of the path they are striving to tread, are bound tofind words more or less appropriate to carry to the world a conviction of thissupreme desirability, words which may convey some idea of the animatinglife within which is quite as much an embodiment of the scientific spirit ofthe seeker after truth, and the single-eyed determination of the man of theworld to achieve his object, as of any devotional or religious feeling. Religion - in Christian countries at least - has been made far too much athing of sentiment, it has its use no doubt in prompting to the initial effort,but when the path is chosen it would seem that single heartedness of aimand firm determination were the dominant qualities required.

The thought that prompted the present paper was expressed in a footnote written by a friend in that mystical work of the middle ages "TheologiaGermanica." The text expresses the thought that all that is, is well pleasingand good in God's eyes, while the foot note by citing one out of the manyinstances of earthly action so diametrically opposed to what the most

optimistic could consider as pleasing to God, commands as the necessarycorollary to the text its converse proposition.

Search as deeply as we may into Nature's life, and obtain though wemay some intuition of the love which may be regarded as "creation's finallaw," that law in its working throughout all objective existence must stillappear to us as unutterably hideous. The cosmos exists indeed for thosewho have extended enough vision, in other words the faith to see it, its

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picture may be seen in the depths of the soul, that very throne of God, butto us who tread the pathways of the world, who are daily brought in contactwith the social evils of this generation, the crime, the ignorance, thepoverty, the suffering, how can such existence appear to us other than achaos? Is it not a veritable Hell on Earth? But is there no "best Philosophy" such as Shelley speaks of

"Whose taste"Makes this cold common Hell - our life - a doom "As glorious as a fiery martyrdom?"

The reproach of being unpractical is often made against those whoare deeply imbued with the philosophic spirit - they may not have the readypanacea for the cure of existing evils demanded by the philanthropist,whose partial remedy he is so apt to consider as such, and to apply with ill-considered action - but they who look deep down see the real remedy,though their words may fall as vain sounds on the ears of the world.

The forces too that have long been set in motion are not lightly to bediverted from the goal towards which they have been hastening, and thatgoal is for us beginning to loom but too clearly in view. That child born ofman's deep seated sense of justice (perverted though it may be) out of thedam, dire poverty, the shrieking red-clad socialist stalks among us, andfollowing the inevitable law of retribution, over the people who have fallendeepest in the slough of materialism, and have been most dominated bythe lusts of the flesh, is beginning to tremble the moan of the coming storm,while in their most populous cities the cries rise loudest. It may be too latenow entirely to ward off the storm, but surely its fury might be mitigatedwere we even now to read the lesson aright.

To a people whose upper classes are pandered to by nameless lusts,and whose lower classes breed like beasts of the field, without recognizing,

as the beasts do, a non-breeding season, to this adulterous and lasciviousgeneration were it not a worthy aim to show by word and deed that it ispossible to dissociate love from lust, and that the loftiest emotion of whichHumanity is capable has no necessary connection with the sexual bond? But what advance can be made till society recognizes that instead ofoffering a premium on marriage, they rather are worthy of admiration whocan guard inviolate the sacred seed, under the influence of an aim theworldling knows not of - the aim of transferring the life-force from thematerial into the spiritual plane, with whatever results may accrue from thistransformation of energy, of transcendental powers, or sweeter far therealization of the Platonic dream of union with our other half, the findingthat within ourselves lay the twin soul which has been the object of our life-long search, in other words that in the microcosm, man, as in themacrocosm, God, are contained both the male and the female elements ofexistence.

What a contrast to this age of materiality to read of that old time

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when to prevent the depopulation of the country, it was necessary to enjoineach true-hearted Brahman to marry and beget one child before devotinghimself to the main object of existence which should be today as it wasthen, the practice of Yoga.

But besides helping to counteract the dominant evil of our timeanother reason can be given for the practice of celibacy, though this liesmore on the interior plane, and is therefore more a subject of speculation. For it is a satisfaction to think that by refusing further to swell the alreadyover teeming populations, the ranks of the unborn are lessened to asmaller degree, that a few more souls continue to enjoy the rosy dreams ofHeaven.

But though the general acceptance of a less gross form of life wouldgreatly tend towards the amelioration of human existence, to expect it fromthis generation would seem like putting the effect before the cause, forwhat is there to impel towards any curbing of the passions while Ignoranceholds almost undivided sway? All evils under which Humanity groans mayindeed be ascribed to that baleful influence, and it is useless to lop off oneof the hydra heads of the monster, while she is capable of replacing it by astill more hideous growth. Andromeda truly pictures Humanity today, butwhere is the redeemer Perseus to be looked for save under the shininggarb of the occult wisdom? The worldly knowledge with its glittering train of

physical sciences and mechanical inventions can never set Humanity free,it but weaves round its votaries still more deluding webs of darkness. Butwe may hope that Reason will once more "shed her beams of dawn" overthe dim world, and that true faith will once more shine in the hearts of men,for when the knowledge has filtered in that this life is but one of an endlesschain of similar existences, will not the futility of gratifying every whim of thesenses, which must so often before have been gratified give place to thedesire for freedom from such dominance, and to the yearning for somemore lasting bliss? and when it is realized that our present thoughts andacts are the factors that determine our future lives and that the pain (or joy)of the present is the retribution of the past, will not a goad be fixed in thehearts of many to drive them on the right way? and finally, when it is dimlyperceived that the soul in past existences has experienced all heights anddepths of earthly things - has realized all the sweets of wealth, of honor, ofpower, of love - that the bitter has been very bitter indeed and that thesweetest of the sweet has failed to give permanent satisfaction, will therenot spring up in the soul a deep distaste for this loathsome life, a firm intentto pierce the veil of Maya that hides from us the celestial region?

This piercing of the veil, or to adopt a simile which will carry us a littlefurther, this scaling of the mountain is conceived of in very different ways. To some it seems as the culmination of one gigantic effort, to others as theresult of infinitely slow progress. It is now pictured as "the killing of the

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deadly serpent of self for which Supreme moment is needed a strengthsuch as no hero of the battle field needs." Elsewhere it is described as thesteadfast toil of the will "till efforts end in ease and thought has passedfrom thinking," as the gradual centering of all thought in the eternal thoughttill all earth-born desires and fears die out through sheer lack of thenourishment whereby they may be kept alive. The truth may lie in theunion of these two apparently contradictory modes of thought, or it may bethat as the different natures of men impel them to different lines of action,the pathways are really different though conducting to the same goal, or itmay be suggested that the desperate effort referred to above, the suprememoment when the strength of the hero is needed, may be symbolized in theaction of one of the mountain climbers, who has strayed from the truemountain side, into some rocky cul-de-sac, up some misleading pinnacle. A desperate leap will doubtless be required of him to reach the true breastof the mountain again. But he who has started on the ascent with a true

guide will not mistake the rocky pinnacle for the snow-clad summit. Hisprogress will be fast or slow as the strength and will within him shall decide. Therefore to the aspirant should it ever seem like the steady ascent of themountain for which are demanded all his combined energies of courage,prudence and steadfastness. And as the summit is approached, all dreadanticipation of what the future may bring as well as the fever of personaldesire and earthly passion will be left behind like the mist of the valley. Hope and Fear alike will disappear in the purity of that serene air.

And the love which could no longer identify itself with any one objectof desire, or find any resting place on earth will have been gradually purgedfrom all taint of animal passion, and will daily become more Godlike in itsdiffusion, until personal likes and dislikes melt away before its intensity ofworship of the one supreme Perfection. All appearances of difference willthen be blotted out - friends and enemies, kinsmen and aliens, yea, goodand evil men - all will appear alike - for God only will be seen in all, and thebliss of Yoga will be attained.

- Pilgrim ---------------

TEA TABLE TALK

The Tea Table witnessed a strange discussion last week, betweenDidymus and Quickly. I have not hitherto alluded to the latter, who is aman of remarkable will power, to which his psychic development andtraining have not a little contributed. He sat chatting with the ladies on thisoccasion, when Didymus, walking in, remarked to him; - "Ah! old man, I'vejust come from your office."

"You mean at noon, when you left me to go to the Stewart sale withMiss Polly."

"Oh! but I changed my mind," said she.

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"Of course! Why mention it?" said I, and got that rare thing from awoman, a natural (as well as expressive) look.

"So," continued Didymus to Quickly, "I went back to your den. It wasjust 3:20 by Old Trinity as I entered."

"Well! I've been there since 2 o'clock," said Quickly.

"You weren't though, for I stood at your door looking straight in, andI'll swear you were not there."

"My dear boy, I sat down to my desk at 3 P.M. noting that I had just ofan hour to spare, and never rose till 3:40 when I came up here."

"But I say, how could I be mistaken? I passed your clerks in theouter office and went right to your den. It's small, rather bare, no nooks, noclosets, bright sunlight streaming in. There was your chair standing empty. I looked all over the place; a cat couldn't have hidden there."

Quickly was silent. His color changed slightly. The two men eyedeach other; then Quickly diverted the conversation. With all due modesty,I may say I have the quickness of a Gordon setter on an occult trail, and asthe laws of the Tea Table provide that all such experiences, oncebroached, must be held as common property among this little band ofearnest seekers, I called the meeting to order and Quickly to account.

"Well," - said he, slowly, "Didymus bade me farewell for the day atnoon, as he was going to the sale. At 3:10 P.M. I was reading some veryprivate letters, - in fact - they related to high themes in occultism. As Iread, I suddenly thought of Didymus, and the strange idea flashed throughmy head that he might perhaps return and see the letters in my hands. Inmy then frame of mind, - for I am a queer chap that way sometimes, - I hada positive throb of horror lest he might come in and see them, and Imentally went over a little farce of dropping them out of sight."

"You needn't have done that, old man," said Didymus."I know it," rejoined the other with his shrewd nod, "but the whole

thing passed through me as I tell you. The letters related to matters whichwent to the very roots of my life, and it seemed as if I couldn't stand theirbeing seen just at first."

A sympathetic movement ran like a wave through the group andshowed that Quickly was understood by all.

"I was in a direct line from my door," resumed he. "It was 10 feet off,and the light very bright. At 3:25 I finished reading them, and had seen noone. I wrote a letter, finished it at 3:40 and came straight up here. I canswear I never left my room from 3 to 3:40 P.M."

"And if the lives of those clearest to me depended on it, I would havesworn that you were not there. I stood in front of your chair at 3:20 forseveral moments; your clerks saw me come and go."

Of course this strange occurrence was discussed at more length, butthe facts remained the same. Can we explain them? I think so. We knowthat Adepts possess the power of becoming invisible at will, and that one ofthe methods employed consists in mesmerizing the lookers on, so that they

do not perceive him who so wills it. All that is required is the institution of acertain vibration through a strong self-conscious will. This Quickly has not. But reading those letters relating to the higher self had so raised hisvibrations and intensified his psychic perception, that when the inner selfraised a note of alarm at the approach of Didymus, and the idea ofdiscovery was conveyed to the normal consciousness of Quickly, the will toremain unseen

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was so intense that unknown to his mind, his soul emitted or employed thatvibration necessary to set up such an akasic disturbance as would perturbthe sight of a looker on. This sight depended upon the transmission ofcertain vibrations to the optic nerve, and these were wanting. Many suchincidents happen to those whose psychic senses are gradually unfolding,and when well attested, as in this case, are useful hints to fellow students.

The widow remarked with a sigh that it would be dreadful if suchpowers were general among men. Hereupon the Professor innocentlyasked why.

"My dear Sir! To be able to make themselves invisible? Fancy howthey would impose upon their poor wives then!"

I quickly put in the trite: - "Set a thief, - " but it was no use. Madamehad the laugh on us there. I turned it however by suggesting thatTheosophy might improve all that.

"What? By keeping us shut up like eastern women?""Things are better there than you ladies can believe. Among the

orthodox Brahmins of India for instance, the marriage and betrothal bondsare very strong. There is said to be an actual transfer of Karma betweenhusband and wife. He takes upon himself half the effects of all her badKarma, incurred from the day of her betrothal until her death orexcommunication, that is, until the tie between them is duly severed. Betrothal is very sacred among Hindus, and they hold this Karmic transferto be a reality, because the contract is a solemn and purely religiousceremony, at which all the Gods, Rishis and the Law Itself are invoked aswitnesses of the agreement. From the fourth year of age children arebrought up in this belief, and for months before the betrothal as for yearsthereafter, they are constantly reminded of this principle of transfer, andthat it has been one of the chief reasons for marriage. If the girl does awrong thing or thinks a wrong thought, she naturally remembers hercontract and in most cases, through piety, unselfishness or instinctive

affection, she repents or refrains. Similarly, any good thought entertainedby the youth, as well as the merit of pilgrimages and religious observances,being divided with his wife, invariably brings her to his mind, and sostrengthens the occult bond by faith."

The ladies liked this idea, and the Professor added that it was "a selfrespecting sort of institution, whereby man and woman stood by their own,which was really quite up to Anglo-Saxon moral principles!" A chorusarose of "If you can't stand by your own, by whom can you stand?"

Ah! my friends, that's true enough, but like most truths, somewhatneglected. We Anglo-Saxons are not so staunch as we believe ourselvesto be often because we do not study or grasp the detailed workings ofoccult Law. There are many theosophists, for instance, who announcetheir adherence to a doctrine, or a truth, and who are at the same timepleased to state that they "take no stock" in the Founders of the Society, orin certain Adepts, because they do thus and so, or are this and that. I haveno more quarrel with these members than with a barometer. It registersthe heaviness of the surrounding atmosphere and at times jumps withcelerity from change to change; from its nature it can do no other. Butman can change his nature at will, and I claim that if they would give theirimpartial attention to the principles of Law, (Karmic, cyclic or moral,) theywould perceive that they state impossibilities. Let us put personality out ofthe question, for how are we to escape the bonds of individuality if we hugand expound it, and make it a basis for our actions and judgment ofothers? A given human quantity, call it X, undertakes to bring certain truthsbefore the entire western world. The task is attended with difficulty, withlabor, with opposition from all established orders; in the train of thesethings come ridicule, anger, opprobrium. Multiply these impediments amillion fold. Which of us cares to face even the jeers of two continents? We need not add in such comparative trifles as expenditure of life-force,feeling, time, money, without return or reward, although these areparamount

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considerations with the average man. X - the group so-called - has beenmoved to this herculean endeavor by humanitarian impulse, but you neednot grant this much to the argument. Were all done from other motives theresult would be the same, viz; the subsequent participants become onewith the movers. The persons who accept any of the doctrine, eat of thefruit of X's labor and nourish their minds or lives with some part of X's

vitality. "A life for a life," is written in this bond, and an inflexible chain isthus forged. Inversely X is obliged to share a part of the bad Karma ofsuch society or persons as have been benefitted by their labor. It is underthe operation of past good Karma that X has earned the right to aidhumanity. Can a man drink of a stream and claim independence of itssource? Can he live in a valley watered by it without pocketing the value ofits diamonds when he sells his land or crops? The vast current oftheosophy has rolled in upon us from the Orient, guided by a fewcourageous hands. The whole West feels its forceful flow in varieddegrees, from theosophists who accept all, to M.D.s and LL.D.s who findthemselves fortifying and widening their systems to compete with it. Theetherial medium quivers with its energy; its thoughts rush in upon theminds of men in unexpected ways and places.

We live along the current like men who allow it to turn mill wheels,grind grain, water cattle and expedite commerce, - in a word - we getsalvation, life force and many minor interests from it, and still haverepudiation and impatience for the source. We do not go free; I thank Godwe do not. Karma attends Karma, the great Law-giver, holds the scales. Each person who has received the teaching, or in whose life the leavenworks, even unseen, insomuch as he accepts that life or that teaching, isriveted to X by a tie as indissoluble as the justice of God - which is not thatof man - can make it. Struggle as he will, X has fathered a part of him. Wecannot separate any of the persons of this group; we do not escape thedebt by any denial of it, but are like thieves taken with the plunder in ourpockets; it must be paid now, by a recognition of it, or later under thescourges of that Power which saith, - "I will repay." That a man isunconscious of the debt matters nothing to the Law; he has taken, hemust give; perhaps it was his duty to have known. Others vainly say, - "Idid not ask that benefit." They did, or it could not have reached them; some part of them asked. The law of attraction is that of supply anddemand; it regulates the universe in detail and in entirety.

It is not necessary to admire the persons grouped under the sign X. It is necessary not to condemn or lapidate them. If they have done lessnoble deeds in private capacities, be sure their full weight is borne by themalone, unless we rush in with our strictures, when we at once share them. If I fix my thought on the fault of another, an electric stream flows betweenthat diseased moral part and myself, and draws elementals along it totorment me into a similar plague. Although in impartiality I make thisappeal to your self interest, I am obliged to place my own loyalty abovedoubt by recording my faith in the noble integrity of Adepts and Founders.

Faith is a boon that not every man is blessed with, but it is fraternalconfidence in you all which leads me to hope that we may cease - as asociety and as individuals - to bite the hands that supplied us. May weconfine our thoughts to universals, our loves and hates to principles, notmen. May we consider only that which stands within all facts and beings, -Spirit. In that holy name let us differ in peace and goodwill; let us standstaunchly by our own against the world!

- Julius ---------------

One moment in eternity is of as great consequence as anothermoment, for eternity changes not, neither is one part better than anotherpart. - Zoroaster

O M

------------------------

A U M

That which, upon the dissolution of all things else, is not destroyed, issuperior and of another nature from the visible universe: it is invisible andeternal. He who is thus called invisible and incorruptible, is even he who iscalled the Supreme Abode; which men having once obtained, they nevermore return to earth; that is my mansion. - Bagavad-Gita

THE PATH--------------------------------------------------------------------------------------------------------Vol. II June, 1887 No. 3--------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

LETTERS ON THE TRUE

I.

MY COMRADES: -A renowned occultist said recently: "Do not write like the

Peripatetics, but put your soul into it." The wisdom of this advice becomesat once apparent. We may not all attain those brave pinnacles in thedistance, but the first hard steps lie close at hand, to be taken by everyearnest man. He takes them more or less in the dark. Now our struggle isfor Union; not merely to be in Union, but to be that Union itself. This ideashould attend us from the outset, for ideas create men. So in consideringthe subject of Truth, and how to become It, I find myself confronted with myindividual experience, and my conception of its value soon enlarges as I

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find it repeating itself in many another life. It would seem that I might thuscome to you, a friend to friends, speaking plainly of such hidden essencesas I may find in diurnal things. I do not offer a universal panacea. I pointout that which is for me The Way. Yet I say also with Ulysses: "I am a partof all that I have met," and to those sharers of my larger nature I manifestthat which I have found. You are very present with me, oh, my Comrades! Distance cannot shut you from me. Maya cannot hide you. As we breastthe tide of this Dark Age, I seem to feel your hearts beating time with mine. I meet one, and he becomes identical with me; then perhaps another andstill another, until merged in the pulsation of a single Hope, we are but somany throbs in the Great Heart of All. I salute you out there in theUnknown, and may we one day come together with the large homeric joy offellow warriors! Now you know in what spirit I address you.

Would to God Truth were more believed in! I say this amid frequentsurprise. Yet it is a mimic Truth by which we live. This puppet virtueemasculates. It cozens our judgment, disowns our intuitions and dividesour motives. We drift to and fro with the material scum of Being. When dowe come face to face, speaking entire thoughts? We look each at the

other's mask, and Truth is dumb. Shy as schoolboys we are before thetricksy illusion of form. As friends commune best in the twilight, so weshrink back within the veiled recesses of the mind, and if we speak ourconviction, it is in parable. Who has a true relation in life? Between theclosest lovers there arises this impalpable wall of fictitious personality. Wedo not break through it. The heart pants for the True, but it cannot revealits necessities to those whose thirst is slaked at shallower streams. If wedared be what we are with one another, we might get down to bed rock,and begin to understand somewhat of this great mine called Life, and thelay of its ore veins, and where a man may blast through to everlastingriches. You will say to me; "Shall I disclose the sacred core of my soul tobe gapped at and appraised as the thing for which I have paid just so muchblood and so many tears?" Never! I know well that even those who underties of birth and law have a right to confidence, do not always know of itsexistence. You sit among them in the twilight, gazing towards the horizon,striving to catch the first divine harmonies of the on-coming night, andwhen they say to you, "Of what are you thinking?" you answer; - "Iwondered if tomorrow will bring good harvest weather." For you have triedit and found no scale to measure, no bottom to the box. It is a commonneed that I specify. We are delivered up at the bar of custom, impressedunder arbitrary standards, bidden accept the verdict of self impanelledcitizens for the swift mandate of our own soul. She mocks at this usurpedauthority. We have too long allowed others to bind us in

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the names of the great Verities, and now we discover beneath thoseAugust mantles, plastic little gods of civic creation. It is a tale as old as theworld.

It lies within our power to change this in some degree at least. Hewho would have true relations, must himself be true. Let him distrustnames, and sift facts. Give nothing the right to pass you unchallenged. The most trifling opinion must give the eternal countersign before I admit itwithin my lines. I receive no idea until I have tested it by all the laws knownto me, whether natural or supra-natural. For if I give out some falsethought to another, I poison his spring. I have a corsican feud with thatlying word - "Independence." I would raze it from the memory of men. There is no such thing. The True repudiates it. Exact Science protests herignorance of this fabled monster. Even on the physical plane, each man,himself a glowing sphere in action, throws off and inhales by every pore,

particles of matter, of mind stuff, of cell stuff, of all that goes to the makingof the mere flesh and blood man. - Case him up in plaster of paris with butthe necessary orifices for organic functions, and see how long he will live. Put him into solitary confinement and mark what becomes of his"independent" brain. We interchange bodies with one another and recruitthem even from the dead. Reject me; put the Atlantic between us, and Iwill send a shaft to your heart in the shape of my thought. I have seenproud men chafe at a comrade's suggestions, and accept unconsciouslythe alms of a thousand stranger minds. We have a tremendous lien uponone another. All Humanity impinges upon every man, at every instant, onevery plane. Where among the worlds do you find Independence? Is yourconstitution larger than that of Orion? Shall continuity be displaced, thatyou may stretch yourself? Accept the reign of Law: and instead ofIndependence write "Interdependence," on the lintel of the heart. I do notsay this procedure is always painless. Truth is a goddess who demands ahuman sacrifice. For my part, give me facts, though they crush me. Something finer will spring up from the remains.

Being true friends we shall find them. Here in this perplexed world ifhearts could get together, and together - untinged by sense - go outthrough one another's real experience, much might be found out. Suchfriends love truly because each in the other sees the true self reflected. They do not hold silence but reveal hidden thoughts, and by mutualcomparison, which is greater and surer, eliminate error, realize the True inall things and "keep each other awake in Him." They hold intercourse also,at times which they do not recollect, as we do with all higher souls who loveus, and who certainly exist, though not now known to our mortal eye andmemory, and who drink perhaps often with us the little ambrosia that weare able to reach. For this infrequent boon doubtless all people languish,knowing not what it is that they desire, and thus many a soul goes throughlife seek-

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ing it for years, and often, too often, concludes that it is a search for Utopia,because the rough experience of long seasons proves apparently that"friends such as we desire are dreams and fables." [1] It need not be so, ifyou will not have it so. Be wholly true and you must find within your circleat least one heart equal to yours, with whom you can establish thispriceless interchange. Seek one another; break up the ice and get out intofree air. The man of the world and the deifier of the practical, will alike bear

witness that in such union is strength indeed, no matter to what issue. Itcan be maintained where lives have a mutual lodestar. Yet be on yourguard against the intellectual tramp, who is ever ready to refresh himself inyour inner domain and gape at your wonders. The curious and the idlehave no right of way through my mind.

The awakening soul demands a plain and vital relation. She cries toall her environments: "Hereafter I am bound by no arrogative claims. Doesyour word reverberate in me? I follow! Does your thought attract mine? Take it! I will give you all that is yours in me; I will not give you one jotmore. Hope not to mould me within given limits. I shape myself only to theTrue. I will no longer be merely virtuous. I am Virtue!" Such is thelanguage of the soul, to whom her own Being is sufficient fact, who offersno explanations, no excuses, but faces the interlocutor boldly, andanswers: "Thus have I done. Am I or am I not free?" When the eternalcomparison is established, however, she bears herself humbly before it, solong as she has not herself become that Eternal in very fact. She knowsthat there is but one place in the universe whereon a man may make asquare stand, and he does so with the Law to back him. That place is hisDuty. The equation of the Past has brought him there. All these paltryconcerns, this material pressure are outcomes of the energies of that AstralMedium which is at once his flux and his teacher. He and others about himare making these things themselves. He must learn why and how; for thislesson there is no better place than that wherein his soul first rouses fromher stupor.

I spoke of Virtue. What is that? Emerson once told us: "Virtue is theadherence in action to the nature of things." That commanding Nature,which is the True, stands above the adherent virtue. Growth and decayadvance through retrogression, the fermenting and cathartic processes,these are Nature's. She gives, not opiates, but astringents. To sin, whichis to go off at a tangent from the True; to suffer, which is discordantvibration; to return when a latent attraction, developed through pain, setsout towards the sphere of harmonious action; all this is natural. To lose athousand vintages through the evolution of finer forces, to make here arose and there a desert, these, with many transmuting and conservingpowers, Nature

-------------1. Emerson.

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offers as analogies to the student of the True and forbids him to condemnany of them. Sometimes convention establishes this natural order, simplybecause it is too massive to be overlooked, as when well-bred peopleselect only topics of general interest to all. Then the crowd follow, notbecause it is true, but because it is convention. This cold acceptancefreezes up the vitality of the germ. Let a man agree with his own soul thathe will not lie because he galvanizes non-being into Being; that he will notsteal because he goes behind the law which gives him all that is his ownand will demand restitution at compound interest for the very word of whichhe may have deprived another. Let him not covet aught because his truemanhood depends on his balance of power, his control of desire. Let himdemand of himself the Why, of every impulse. Let him seek out the basicreason of his thoughts and actions, and assuring himself of his hiddenmotive, kill or exalt that as it may deserve. This is vital. What I say here ofman applies once and for all to woman also: I am considering that fontalessence in which is no sex, no condition, no division - the True. If thewhole tendency be to that, the greatest secrets in occultism can be known. Loyalty must be a sum, not a fraction. Take Truth alone for your headlight,thereby the world may see your course, and children and jejune idlers bewarned from its track. I do not say you should rise up and cast off the outerlife all at once. That is your protection; you will need it for some time tocome. But I say that you should look sleeplessly for the true kernel ofthese external things. Our advance must even be made withdiscrimination, often in befriending silence. Remember that under thepresent social constitution, as long as Theosophy seems to unfit men fortheir private capacities and obligations, so long will the world condemn it aslacking in moral and in common sense. Its exponents may not dealviolently with established relations. You are to work out, not to jump out. Ifwe love the True, we shall fulfil every personal claim, every formal pledgeincurred by our position in life, at no matter what cost, rather than allow afalse deduction to be drawn which shall implicate the good faith of ourmoral philosophy. Those to whom we are due alone can free us. An Adeptwrote recently: "To find masters, you must be unclaimed by man orwoman." Unfulfilled duties are ropes which drag us back. Men are eagerto serve this cause; let them bear the result of their actions for its honoruntil the high law sets them free. Only an overwhelming certainty of adivine mission, of a certified call to Adeptship and the service of Humanityat large frees us from these present considerations by removing us to ahigher plane, wherein we stand justified. While I live among men I wearthe garment appointed to their assembly. Hours befall when I am called to

quit this communion for that of the gods! Then I only know the laws of thesoul and emerge from these platitudes of this lower world.

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We cannot too deeply inhale the knowledge that Truth is not asurface growth. How often I have seen the clue overlooked by seekers; how often seen the messenger refused! Perhaps the tenor of his speechwas too foreign, or too unassuming; or time was lost in questioning hismethods, or the student flung away in fancied independence, forgetting thatmen do not own their own minds but are debtors to the great currents ofThought. These flow through us like a river; the individual mind is but oneof a million ripples, yet the force gathers momentum from ripple to ripple,and all are the river. Only a large nature can receive a gift with grace andintegrity; it has no fear of belittling itself by acceptance, for it knows that inthe True we only receive in due proportion to our gifts, and that it mustspeedily bestow this bounty elsewhere. You do not hesitate to accept theservices of a bank clerk because he is paid for them. Do you suppose thatequity is confined to men, and that the Eternal gives us no retainer? Dismiss this commercial weighing and counting; give and take as thewinds do! If an archangel stood within a body whose exterior did notannounce that divine prompter, men of average standing would reject himwhile searching for him. "I faint with the desire to find those who willunselfishly accept me and work for the rest. I give myself in all things foryour benefit and would be glad if by my death or by my loss you couldreach enlightenment. I would transfer, could I do so, all my experience toyour soul and give it away to you. For what? For nothing at all save youracceptance. You know very well we can do no more than offer thesegoods. We set up the wooden image before the eyes of men and not onetaking the sword cuts it in two, to rind the jewels within. Then we sadly goon again." [1] That is the language of spiritual power and self confidenceignores it daily. If Jesus and Buddha walked the earth today withoutfollowers or protestations, how many men who clamor for the mysterieswould recognize Them by an innate perception of Their qualities? I marvelthat others suppose the Great Spirits of all ages to have passed onward torealms of bliss, without a second thought for the belated brotherhoodbehind. By the inexorable laws of Their perfected natures, some musthave returned, in renunciation and bondage, to live and humbly teach andcheer reluctant men.

Do not take any man at his surface valuation or yours, but look to the

spirit within his words. This discernment of spirits is a great power; it canbe cultivated. Close your eyes, summon up the man before your thoughtand try to feel his total effect as it impresses itself on your passive mind. Then regard him impersonally as a problem solved, not forgetting that afoolish man may at times become the mouthpiece of unseen powers. Ourperception is often tested thus; be vigilant, lest unawares you reject thefruit of life. But you wish to pluck it for yourself without the aid of any

-----------1. Letter from a friend.

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man? Friend! Such fruit never grew. The One Itself can only realizethrough the many. Are you higher than that?

Others again fall into the besetting error of students who are temptedat the outset to elaborate a system. The wish to set our intellectualacquisitions in order is natural enough, but as on our present plane we canonly attain to partial conceptions, we may harden them into a finality,become insensibly attached to them as being our very own, and reject allthat does not accord with them. Must the universal march up and toe mychalk line? Eschew mental habit; it is a great encrustor. Submit the outerand inner man to the solvent of will. Heed the indications of Nature. Observe the bird as it folds its wings and drops down the air to thepredetermined spot. Consider the lightning, when from the lurid sheetedflow it forges a bolt and darts it to the mark. Every bullet that scores mustfirst be liquid lead. Fix your motive, then make your thought fluidic andfree. We are much conjured in the name of consistency. In heaven'sname then, let us be consistent, but to the Truth itself, through all its variedmanifestations. Each man need care only for what he is this moment, andpass on easily with life to the next. There are times when we rise into aninstant perception of Truth through the total nature of the soul. Then I feelmyself great, by reason of this power, yet infinitely small, in that I do nothourly contain it. The laws governing this tidal wave form part of my innerconsciousness, just as many of my forces are out yonder in the infinitecorrelations of cosmic energy. A full perception of them enables a man tohold up hand and lure, and the hawks swoop down. When a comradedisplays this touchstone of the soul we know one another without anywords. Many men of positive nature think that they also have fallen heir tothis power because they test and are confident. They stand fast in reality

by the lower knowledge of the delusive self, and can no more apprehendthis internal aurora which throbs and gleams through the expanded manthan a child discriminates between Northern Lights and the glare of distantconflagrations. The reason for this, as for all mistakes, inheres deeply inthe elemental nature of man, and suggestions can be given whereby hemay first recognize and then if he be a strong man - conquer it. To this endlet us unite our efforts, for you know it is through sharing this faulty naturethat I have been led to an earnest contemplation of possible remedies.

- Jasper Niemand, F.T.S.---------------- 72

SUGGESTIONS AS TO PRIMARY CONCEPTS

(Concluded)

As a man thinketh, so lie is. - Christian Scripture

All that we are, is the result of what we have thought. - BuddhistScripture

Man contains within himself the fountains of wisdom, and the keys ofknowledge. He who looks outside of himself for wisdom will search in vain. The unfoldment of understanding, this is true wisdom. Man is ignorant, notbecause wisdom inhabits a deep well, but because man's understanding isso shallow. The grandest truths of nature lie open all around us; the veil ofIsis is but another name for the blindness of man. "As above, so below, ason earth, so in heaven." The same law which rounds a drop of water andcrystallizes a snow-flake, forms a planet and builds a mountain. There islaw, and rhythm, and melody, and exact proportion, in all created things. Exact geometry determines the form of all things. Every atom of matter inthe universe is set to music. The parts of every complex body, whether ofman or mountain are related to the whole by exact ratios, definite multiples. The proportion of every element in a compound is definitely fixed. So arethe conditions for the development of every seed or germ, from monad toman. If you alter these conditions, nature gives no response, she is silent,and she waits. What to her are "time and space"? Hers is the eternal! theeverlasting! the boundless! She never argues, never wrangles, nevercomplains. The Caballa Denudata has been at last translated into English.

Yet where are the ancient secrets "laid bare." We shall search for them invain. He who knew these secrets in the olden time sometimes hid them inbooks, but revealed them there, never! There are three that bear witness,the instructive tongue, the listening ear, and the faithful breast. Theinstructive tongue could only babble to the gaping crowd, hence it is silent.Ears have they but they hear not, was said of them of old time. In thefaithful breast the demons of pride, lust, and mammon have long ceased tobear witness. Silence reigns in heaven. There was never one who led thelife, who did not at last come to know the doctrine.

We have already shown that the nature of the phenomenal universeand the bodily senses are the same. Each exists by virtue of change,motion, unrest, transition, that is their essence. Therefore they are,because they are not! You can neither detain nor repeat them. Even ourthoughts are of the same nature, you cannot detain, or control them. Theycome and go, and come again, yet never twice the same, something isadded,

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something wanting. Sum up our sensations as pleasure and pain, the twopoles of feeling, each necessary to the other, each the exact complementof the other. How vainly do we strive to retain the pleasure and get rid ofthe pain. He who never suffers, never enjoys; he who is incapable ofsuffering is incapable of enjoyment. He who has suffered shall surelyenjoy, measure for measure, for such is the law of life.

The first great division under the conception of the duality of all thingsis, on the one side, the phenomenal, the outer, visible changing universe; on the other the noumenal, the opposite; and the reason why this side ofbeing is so little known, and so seldom even recognized, is that we live solargely in the things of sense and time, and this fact will presently makeapparent the reason why we know nothing of any previous incarnation. Ifwe recognize the duality of existence and discover that life is an equation,death becomes the great cancellation of the excess on the side of time. We have already shown that individual self-consciousness is the centre inman. The sphere of consciousness is the monad that incarnates, thenucleolus of the cell. This conscious monad stands in the center betweenthe phenomenal and the noumenal. This is the Life of which the poetspeaks,

"Between two worlds life hovers like a star,

"From morn till eve on the horizon's verge."

The language of symbolism is very expressive in this direction, andmay embody in a picture the size of a halfpenny the whole science of man. Cross the palm of the hand with two pins, and he who knows how to readand unfold will give you the whole of Caballa, [ X ] Connect the upper andthelower points thus [X with legs connected at top and bottom] and you have adouble triangle, or a double mountain, literally, Mt. Sinai, [1] or Mountain ofLight. Next take the cell from which man's organism springs. [3 concentriccircles] with its cell wall, cell contents, nucleus (and contents), nucleolus(and contents), and let the apices of the triangles meet at the border of thenucleolus, thus, [superimposed] Now let the lower triangle represent thethree lower principles of man, those related to the phenomenal world, andthe upper triangle represent the three principles related to, or drawn fromthe noumenal world, and let us suppose the above diagram to representthe conditions at birth, at the dawn of consciousness. We have alreadyshown that the development of all germs is a two-fold process, from"vivification" to "birth," and from birth to death, viz: the shape and physicallife evolves, while the essential or typical form and spiritual life involves,thus maintaining the equation or equilibrium. In the above diagram

------------1. See J. Ralston Skinner's Notes on Caballa.

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the nucleolus represents the central sphere. Let the dawning ofconsciousness be represented by the interlacing of the triangles, thus,[drawing] The lower triangle still represents the phenomenal world, thethings of time and sense, the upper triangle the noumenal; and as byevolution the lower triangle advances upward, so by involution the uppertriangle advances downward, while the central space, formed bycoalescence of the two, represents consciousness.

Now suppose this coalescence, approximation or interlacingcontinues, thus, [drawing] till we have at last a complete geometrical figure,[figure] our familiar double triangle, or six-pointed star. This would involvean exact equation, evolution equal to involution, with progressiveexpansion of the central area of consciousness.

Our geometry fortifies our proposition still further, for if we fold each

of the points of the triangles toward the center we shall form a completehexagon, the six sides and six angles thereof representing the angles andsides of the two original triangles, thus making our symbolism complete. The realm of consciousness has absorbed both the phenomenal, and thenoumenal, and the perfect or Divine Man stands revealed, and thus, andthus only, can man be made in the image of God. A spark of the Infiniteexpanding in self-consciousness till at one with the All, "as above, sobelow, to accomplish the purpose of one thing" viz.: the AnthropomorphicGod, the Godlike man. Now suppose we represent the lower triangularspace as dark, and the upper as light, the coalescence would then bemixed in the central area.

How then can this central space, consciousness, be illuminated? Byconscience, the "voice of God" within the soul, and the result of thisillumination is righteousness. But suppose this process of illumination -grand expansion - goes on naturally until the seventh year in the life of thechild, and that from that time worldliness sets in, and the "dark world" gainsthe ascendency and holds it throughout life. Consciousness i.e.,experience, pertains almost wholly to the lower triangle, the spiritual life(noumenal) is lost sight of, ignored, and at last ridiculed and denied. "Eat,drink, and be merry, for tomorrow we die." Suppose that two substancesnaturally unite in equal proportions to form a chemical compound, and thatfor one pound of the one substance we place in the crucible one hundredof the other, what is the result? If there be conditions for combining at all,we shall find in the crucible when emptied, exactly two pounds of thecompound, and the balance "REFUSE." How many such incarnationswould it take to make man master of two worlds, twice born, a son of light. Is it any wonder we have lost our birthright, and forgotten our lastincarnation? How many of the

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men and women of the world have any consciousness of spiritualexistence? How many declare with pride that they are materialists, I e.,outcasts disinherited by their own act? How many will be born into the nextworld like the weak sickly wailing waifs that are born into this, who after onefeeble gasp sink back into the great unknown from whence they came. How many have discerned the Gates of Gold? "He that would lose his lifefor My sake, shall surely find it."

These are but primary concepts, true or false according to him whoreads. It is not enough to suppress the appetites and passions, we must

"press forward to the mark of our high calling." We are not to despise or todestroy, but to transmute, and to aspire. If we but listen in silence, "sinkdown into the abyss" there is one who is ever ready to exalt us. Our earshave been so long accustomed to the clash and clangor of time, that wehear not the voice of the silence, or if we hear we are afraid. According tothe desires of the heart, and the fervency thereof shall be the fruition. Strong passions, strong appetites, indicate strength of life, and if the desirebut once seize hold of righteousness to possess it, and if we persist andare determined, and refuse to let it go, coy and shy as a bride at first, it willat length come like a heavenly guest to rest in our bosom.

- J. D. Buck-----------------

THE LAKE AND THE POOL

In the midst of the great pine forests, which opened as if to revealtheir secret, lay a vast lake. The frozen winds from the North beat upon it,and lashed its waves upon the Southern shore. The sun shone on it andgreat rifts of weeds with fallen trees floated upon it.

By its side stood two men; one old, bent with age, with long greylocks. He pointed with his hand over the stormy surface whilst the cloudshung closely down, and the long flight of wild birds that were passing overseemed in haste to escape. Listening to him was a young man, lame andslight of build, but giving intensest heed to what the old man said:

"Drain the waters of this lake, to clear away these waves and makefirm land - that is your task."

"But," replied the young man, "I am single handed and the lake isvast. Each of its waves is as tall as I am. How shall I chase back itswaters?"

The old man said nothing, but led him into the forests again and theypassed between the bare pine stems, with here and there a sharp, jagged,broken branch jutting out, till they came to where the rocks sprang out of

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the earth and trees were fewer. Amongst them, reflecting in its sullensurface the scattered branches of the pine trees above, was a pool of waterbut a few yards across. Its surface was undisturbed and it looked black

with depth."This task is yours," said the old man. "Empty this pool of its waters.

No other task I give you."He went on through the sparse pine trees till the darker woods

received him and hid him.The young man remained there, thinking. Then with a stone for a

weight, and as long a plummet line as he could make, he tried to sound thepool. And sometimes he thought he had found the bottom; but it was onlythe weight resting on a ledge of rock. So when all his line was exhaustedhe gave up the attempt and set to work.

He hewed trees down and made levers and pries, and detachedgreat masses of rock. Day and night he labored, making a channel for thewater to flow away by, and soon he made a passage and led a greatcurrent away from the pool.

But the still black surface hardly sank. Harder and harder he laboredtill he led almost a river from the head of the pool flowing to the slopinglands of the south. And now the surface of the pool had receded moredeeply below the rocks around it; and down by it, where he was at work,the sky looked small and dark. Still the water was not gone and the riverkept flowing and flowing.

As he was working here he heard the old man's voice calling to himfrom above, and the words were: "Cast in your plummet line now againand see how deep the pool is."

So he cast in long lengths of line one after another, but reached notthe bottom; therefore he sent answer back; "I cannot tell how deep thepool is; but deeper it seems to me than when I first began."

"Arise from your labour and come with me," the old man shouted intothe depths.

Together they journeyed through the bare pine stems with the sharpbroken branches jutting out, and the brown soil beneath their feet, till theycame to where the forest opened to reveal its secrets.

And there, shone on by the sun, while a flight of wild birds circledround and round, lay a vast open plain hollowing towards the centre andhere and there confused with masses of rift and blackened tree-trunks. Butdown the sides the grass had already begun to grow, and the deer of theforest found there the richest pasture land. Then the old man, turning,said: "You have fulfilled your task, Henceforth dwell in peace and makethe land before you habitable and fair."

The young man, who was a young man no longer, looked forwardover

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the expanse with joy. Then turning back to the old man he said: "But whatcompletion is there to my labors whereto you set me? for the waters of thepool are as deep as ever!" Then the old man made answer:

"When you trembled to attempt to conquer the waves of the lake, Itook you to the pool in the wood and bade you subdue it, you did nothesitate to attempt that. But know that in reality the pool and the lake areone and the same; for there is an underground channel that connectsthem and by lowering the waters of the pool you have emptied the lake."

Then the other asked him, "But how deep is the pool?""It is deeper than can ever be fathomed," answered the old man,

"and you will sooner drain away all the waters of the earth than reach thebottom of it."

Therewith he went away and disappeared for the last time beneaththe dark green of the waving pine-tree boughs, leaving the other to enterupon the fulfillment of his labors.

So thou who wishest to conquer the world, but fearest the greatnessof the task and hast no means, learn that if thou conquerest thyself; thouwilt find (though in what way it will be, thou knowest not now) that thou hastachieved. And when thou hast achieved, the dark pool that is thyself; willstill stretch unfathomably, endlessly down.

- C. H. HINTON-----------------

NOTES ON THE ASTRAL LIGHT

To the student of occultism few more absorbing subjects presentthemselves than that of the Astral Light; and when one considers itsstrange sights and sounds, the mysterious creatures by whom it isinhabited, the enormous and incalculable influence it exerts on our livesand destinies, it is not surprising that information should eagerly be soughtfrom the explorers of so fascinating a region. One of the most indefatigableof these inquirers was the late Abbe Constant - better known, perhaps,under the non de plume of "Eliphas Levi." As his works, however, are nottranslated, there are many would-be readers to whom they are notaccessible; and it is in the belief that, to such, a brief compendium of hismore important remarks would be not unwelcome, the following Notes

made by a theosophist in the course of his own studies are offered.If they should seem lacking in symmetry, or even entire continuity, it

must be borne in mind that they are only what they profess to be - "Notes"; or, more correctly speaking, verbatim extracts from the various volumes in

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which this subject is treated of, often in connection with other, thoughkindred topics; they may fairly claim to be faithful and accurate translations- as any one may verify - but they make no pretense to literary finish; theyare simply the words of the author, without alteration or comment; for thisreason quotation marks are unnecessary, all that follows this paragraphbeing translation pure and simple.

The primordial light vehicle of all ideas, is the Mother of all forms, andtransmits them from emanation to emanation, diminished or altered only bythe density of the surroundings; the forms of objects, being modificationsof this light, remain in the light where they are reflected back; thus theAstral Light, or the terrestrial fluid termed the Grand Magical Agent, issaturated with images or reflections of all kinds, which the soul can evokeand submit to what the Cabalists call its "lucidity."

These images are always before us, and are only temporarilyobscured by the more obtrusive impressions of reality during our wakinghours, or by the pre-occupation of our thoughts, which render ourimagination inattentive to the shifting panorama of the Astral Light; whenwe are asleep, they present themselves to us of their own accord and thusdreams are produced; dreams which are vague and incoherent, unlesssome dominant wish remains active during our sleep and gives, althoughunknown to us, a direction to the dream, which thus becomes a vision.

The Astral Light acts directly upon the nerves, which are itsconductors in the physical economy, and which convey it to the brain; thusa somnambulist can see by the nerves, without needing material light; theastral fluid containing latent light, just as science recognizes latent heat.

The empire of the Will over the Astral Light, which is the physical soulof the four elements, is symbolized in Magic by the Pentagram; by meansof this we can compel spirits to appear in visions, either when awake orasleep, by bringing before our lucidity their reflection which exists in theAstral Light, if they have lived, or the reflection of their spiritual nature, ifthey have never lived; this explains all visions, and demonstrates,especially, why those who see the dead see them always either as theywere when alive, or as they are while yet in the grave, and never as they

are in that state of existence which escapes the perception of our presentorganization.

When the Magician has attained perfect lucidity, he can direct at willthe magnetic vibrations in the whole mass of the Astral Light; by means ofthese vibrations he can influence the nervous systems of persons, quickenor retard the currents of life, soothe or trouble, cure or make ill - in a word,kill or raise from the dead. The lucid will is able to act upon the mass of theAstral Light, and, in concert with other wills which it thus absorbs andutilizes, compels immense and irresistible currents. It should also be notedthat the Astral Light can render itself denser or rarer, accord-

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ing as the currents accumulate or scatter it, at given centres; when it lackssufficient energy to nourish life, there result diseases which terminate withfatal suddenness, and are the despair of physicians.

The Astral Light is the omnipresent tempter, symbolized by theserpent of Genesis; this subtle agent, ever active, ever abounding inpower, flowing with seductive dreams and pleasing images; this force blindin itself, and swayed by the wills of others either for good or evil; thiscirculating medium, ever vivified with unquenchable life, that causes vertigoto the rash spectator; this material spirit, this fiery body, this impalpableand all-pervading ether, this enormous seduction of Nature - how shall wedefine its entirety, how qualify its actions? Indifferent, so to speak, in itsnature, it lends itself alike to good or evil - it diffuses light and bringsdarkness; it is a serpent, but also an aureole; it is fire, but it may either bethat which belongs to the torments of Hell, or that which carries up theincense offered to Heaven.

To be its master, we must, like the woman of the Bible, trample itshead under our feet.

To vanquish the serpent, that is to dominate the circle of the AstralLight, we must be able to place ourselves outside of its currents; in otherwords, to insulate ourselves. This torrent of universal life is also pictured inreligious dogmas as the expiatory fire of Hell. It is the instrument ofInitiation, the monster to be subdued, the enemy to be vanquished; itproduces the larvae and phantoms that respond to the evocations andconjurations of Black Magic; in it are preserved those forms whosefortuitous and fantastic assemblage people our nightmares with suchabominable monsters. To allow ourselves to be swept away by this ragingflood is to fall into abysses of madness more frightful than death, to drive

away the darkness of this chaos and compel it to give perfect forms to ourideas, is to create, to have triumphed over Hell. The Astral Light directs theinstincts of animals, and combats the intelligences of man, which it tends topervert by the splendor of its reflections and the falsity of its images; thisfatal and unavoidable tendency guides and renders still more injurious, theElementals and Elementaries; whose restless desires seek sympathy inour weakness, and tempt us not so much in order to cause our destruction,as for their own benefit. The Book of Conscience, which according to thechristian dogmas is to be made manifest at the Last Judgment, is nothingmore or less than the Astral Light, in which are preserved the impressionsof all our words, that is to say of all our deeds and of all forms.

Those who renounce the empire of reason, and allow their will towander after the reflections of the Astral Light are subject to alternations ofmadness and melancholy, which lead them to imagine these wonders to bethe result of possessions of a demon; and there is no doubt that by means

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of these reflections evil spirits are able to influence impure souls and makethem their docile instruments, and cause them to torment the organisms inwhich they dwell. It is, therefore, extremely dangerous to trifle with themysteries of Magic, and above all supremely rash to practice its rites fromcuriosity, and by such experiments to tempt the higher powers; and theinquisitive who, not being Adepts, meddle with evocations or occultmagnetism, are like children playing on a barrel of gunpowder - sooner orlater they will be the victims of a terrible explosion. To insulate ourselvesfrom the Astral Light, it does not suffice merely to envelope ourselves in amantle of wool, as did Apollonius of Tyana; above and beyond all, theheart and spirit must be absolutely calm, freed from the dominion of thepassions, and assured of perseverance in action by an inflexible will; andthese acts of will must be ceaselessly repeated, for only by persistence insuch acts does the will become strong. There are certain intoxicatingsubstances which, by heightening the nervous susceptibility, augment thepower of the representations of the Astral Light and consequently increaseits seductions; by means of these, also, when used in a contrary direction,spirits can be terrified or subdued.

In order to command the Astral Light, it is necessary to understand itsdouble vibration, and the balance of forces known as magic equilibrium.

This equilibrium, regarded in its primal cause, is the will of God: inman, it is liberty; in matter, it is mathematical equilibrium. Equilibrium

produces stability and duration. Liberty brings forth the immortality of man,and the will of God formulates the laws of eternal right. Equilibrium in ideasis wisdom; in forces it is power; equilibrium is rigorous, if the law is kept, itexists; if it be violated, though ever so little, it does not exist. It is for thisreason that nothing is useless, or wasted, every word, every motion, is foror against equilibrium, for or against Truth; for equilibrium representsTruth, which is composed of contraries which are reconciled, or at leastequilibrated. Almighty power is the most absolute Liberty; but absoluteLiberty cannot exist without perfect equilibrium; magic equilibrium istherefore one of the first conditions of success in the operations of science; and we must seek it even in occult chemistry by learning to combinecontraries without neutralizing them. By magic equilibrium is explained thegreat and ancient mystery of the existence and relative necessity of Evil; this relative necessity, in Black Magic, furnishes a measure of the power ofdemons, or evil spirits, to whom the virtues practiced on earth impart morefury, and apparently more power. - B. N. Acle, F.T.S.

(To be continued)-------------------- 81

SOME TEACHINGS OF A GERMAN MYSTIC [From the German of J. Kernning]

There are two poles at the extremes of man's nature. [1] Man canlive in the most perfect light, in complete certainty, and wholly according tothe law of the spirit. It is also possible for him to make darkness hiselement, and to pass his earthly existence in complete obscurity. At eachof these two poles he is, in a certain sense, perfect, forming there acomplete unity in himself. Now when a person, either through impulse fromwithin, or in consequence of some unusual chance, is violently taken out ofthe darkness into the light, it is inevitable that his entire nature should bethrown out of gear, as it were. In consequence, spiritual as well as physicalconditions are brought about which the average psychologist can onlyaccount for by classifying them as maladies of some kind. If we couldaccompany the physicians into their sick-chambers we should be broughtface to face with cases originating solely in such transitions, and which arenot to be relieved except by bringing about an equilibrium between souland body.

All that is violent causes an extreme agitation, and therefore suchconsequences attend the violent transition from night to the light of truth. There are, however, many childlike and gentle souls whom we know inordinary life, and who possess only a calm faith, but if they are observedclosely they will be found to perceive and value their higher life in its entirecomprehensiveness. Everything in nature has its correspondence, andtherefore we should not be frightened on encountering unusualphenomena.

Man has strayed from the Path and must retrace his steps in order togo aright. [2] That which he has amassed while upon the wrong road hasunited itself with his being, and may not be so easily expelled or renderedinactive. [3] Spiritual functions are uninterruptedly operative; they createand construct words, ideas, forms and figures which, as we see in dreams,torment, love, and follow us against our wills. If we withdraw from our

-------------1. "In man, taken individually or as a whole, there clearly exists a

double constitution. Two great tides of emotion sweep through his nature,two great forces guide his life; the one makes him an animal, and the othermakes him a god." - Through the Gates of Gold

2. "Turn round, and instead of standing against the forces, join them; become one with nature, and go easily upon her path. Do not resist orresent the circumstances of life any more than the plants resent the rainand the wind. Then suddenly, to your own amazement, you find you havetime and to spare, to use in the great battle which it is inevitable every manmust fight, that in himself, that which leads to his own conquest." - Gates ofGold.

3. The Karma of the individual. To retrace one's steps is to live in theeternal; to become one with nature, and lift one's self "out of the region inwhich Karma operates."--------------- 82

outer life a part of its influence upon us, it can easily come to pass that thepowers ever existing behind that influence may cause us to behold picturesand to hear words which lead us astray and, for a time, bring us intoconflict with ourselves. [1] Whoever does not lose courage because of thistrial, and steadfastly pursues his higher aim, will gain the mastery of thesehostile powers and at last hear words of life and behold heavenly visions.

The path to the Life leads through labyrinths. Blessed be he who

finds a thread laid by a loving hand to lead him more certainly to the exit; he advances with calm step, and in his loving trust in the thread that hefollows he thereby gains the victory over all adversity.

A star of heaven guides us out of the darkness if our inner eye isawakened to life. Whoever may behold this star, let him follow itconfidently [2] and not permit himself to be led astray by the theories of theday which ascribe such phenomena simply to the state of the blood, andoften even to the weather. Man possesses within himself an infallible guidewhich conducts him safely through all mist, and it can be banished only byhimself.

Reference to the Greek mythology affords us a significant example ofhow all the various powers of Nature interpenetrate and work in each other. We see, as with our eyes, how God excludes no creature from His heaven,if it takes the pains, in some degree, to seek and recognize Him. Attentionis called to the three primeval powers of the universe, each of which existsindependently only in the mind of the student, but in Nature these powersare never wholly separated from each other. The Earth (or matter) is aprimeval and eternal power; Life likewise is; so also is God, who, asgenerator, stands over all things, containing them and reigning over them. Though our body may pass away, the divine element, which neverseparates itself either from life or from matter, will unite itself with othermaterials in order to lead us to eternal life. [3]

Matter, life and divinity, or, according to our conception, the power ofmind, are essential to the perfected life. We may see how natural thisunion is, and we have therefore nothing more to do than to live accordingto the highest law, and subordinate thereto, body and soul (life) in the mostcomplete agreement. Then we are in heaven, and we continually

-----------1. The activity of elementals. Their appearance generates fear, the

Dweller on the Threshold. The effort to lift one's self above the plane ofKarma concentrates karmic action.

2. "Look for the warrior, and let him fight in thee." - Light on the Path3. This passage is particularly significant. The Western Mystics, in

their writings, have been reticent concerning the great teaching ofreincarnation, probably because misconceptions concerning it so easilyarise among the uninitiated. Kernning, however, frequently gives markedhints, and to whomsoever hath ears to hear, nothing could be plainer thanthese words referring to the conscious reincarnation of those who haveunited the lower self with their higher.

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draw from the other two primeval powers new nourishment to maintain aneternal existence. [1]

Man must possess himself wholly; this is the end of all teaching. Notalone in the heart or in the head; but throughout the entire body man mustlearn to perceive and recognize. [2] Otherwise he mutilates himself andbecomes worthless for a perfected life.

Herein lies the mistake of persons who ascribe more holiness to onepart of the body than to another part, though their daily experience teachesthem that no member is without use and that each must necessarily exist inorder to fulfill the intention of the Creator. [3]

Seek to receive that which thou hast and consider where thy life mostplainly manifests itself; there thou art nearest to God. But be not partisanwith thy functions, and hold to the conviction that perfection must possessall powers. [4]

In the deepest tones of music the higher tones are contained. Therefore descend into the lowest chambers of the body and bear in mindthat Christ also descended into hell in order to arouse all souls and powersinto life.

Rest not until thou hast in all parts formed in thyself a lense throughwhich thou canst look into eternity. Do not be led astray when the worldtakes only thy head into account and endeavors to fill it with all possiblefacts until it threatens to set up for itself and to secede from thy emotions. Remain steadfast and contain thyself wholly; else thou art like to onecrucified, whose bones have been broken on the cross, and therefore maynot be taken down. [5]

Trust to time and rule the moment! This lesson appears in theseteachings very plainly; for years are demanded before man attains theripeness which enables him to discover the kernel of his life and to use it ashis guide.

Many will say that this teaching is not practical, because it demandsretirement from the world, and even from business callings. Whoever,while in the world and attending to the demands of his calling, can gain

------------1. Artificial reincarnation. "This state is possible to man while yet he

lives in the physical for men have attained it while living." - Gates of Gold "He can learn also to hold within him the glory of that highest self, and yet

to retain life upon this planet so long as it shall last, if need be." - Idyll of theWhite Lotus

2. "While his eyes and hands and feet are thus fulfilling their tasks,new eyes and hands and feet are being born within him." - Gates of Gold

3. "Courage to search the recesses of one's own nature without fearand without shame." - Gates of Gold

4. "The chief point of importance is to explore no more persistently onone line than another: else the result must be deformity." - Gates of Gold

5. "Forget no inch of your garden ground, no smallest plant thatgrows in it: make no foolish pretense nor fond mistake in the fancy thatyou are ready to forget it, and so subject it to the frightful consequences ofhalf-measures." - Gates of Gold The garden is the personality; the plantsare the attributes that compose it, and whose potentialities must bedeveloped.---------------- 84

his inner life, has no necessity for going into retirement; he who, however,in spite of his desire and his efforts, remains in darkness, must withdrawfrom the obstacles standing in his way, if he will not renounce the futureand his own self.

But it is well for us that there are but few earthly circumstances thathave a disturbing effect upon the development of our new life, andtherefore we will stand by our calling with strict attention to duty, [1] givingour fellow men an example of fidelity and love, and regarding all that we doas done in God.

The conditions of life where our ambition, our acuteness - or ratherslyness - are called into play, are those which are most difficult to unite witha striving towards spiritual truth, because they usually command the entireattention of the man, making idols of his personal traits, in the presence ofwhich he stands in a glamour and to which alone he pays his devotions.

Those forms of business which can be carried on with earnestindustry, with calm deliberation and thought, are not only not hindering intheir effect, but often beneficial, because they counteract any violentrevolutions of our nature, and draw all things into the silent way of ourpatience.

Therefore let no one lose heart because of any given example, butafter his own way seek the good that is offered in these teachings. Theinner and the outer life are always in the most exact accord with eachother. A tender body will never long for the club of Hercules; neither will a

giant ever desire to sport with violets, but with great tree-trunks and mightycliffs. So it is in the realm of mind; ideas adjust themselves according totheir possessor, and their representations change on their transference toanother individual.

This is the aim of all life: Seek the spirit within thee; then thou artsure. But seek thine own spirit; not that of another. Herein lies afundamental error of mankind; ever shaping their course according toother persons, and never paying sufficient attention to themselves. Thespirit of another will never be mine; it can do no more than light the way tomy temple for me. But no more than I can take the arm of another, set it inthe place of my own, and use it, may the power of the spirit be enclosed inother forms. Glasses may with water be tuned into harmony; but pour thewater into other glasses and then thou hast no harmony and, indeed, noneof the former tones remaining. All that thou desirest must come forth fromthyself; if thou canst not accomplish this, then thou must learn it; cut loosefrom all that belongs not to thee; seek thine own Self, never the Self ofanother. [2] Then only is it possible to attain the certainty of knowledge.

------------1. "He neglects no duty or office however homely or however

difficult." - Gates of Gold2. "Listen to the song of life. Look for it, and listen to it, first in your

own heart." - Light on the Path--------------- 85

Harmony of tones, and mathematical forms, rest upon infallibleprinciples and therefore cannot deceive us; even so clear must theharmony of life manifest itself unto thee. This harmony also is foundedupon inalterable laws, and contains infallibility within itself. [1]

Infallibility is our aim; all men strive for infallibility, from the laborer inthe field up to the highest scientist; each seeks to know his taskcompletely.

Many succeed in accomplishing it; many others but partially; it is innature, however, to endeavor. Well, then seek infallibility there where Lifeitself is concerned, where the prize is imperishable and in ever renewedbeauty becomes thine own!

Exchange not thy life for the shimmer thereof! What wouldst thou sayof a mathematician who only took pleasure in the peculiar geometricalfigures, and troubled not himself about their inherent necessity and their

truth? Wouldst thou not call such an one a fool? Is it not even like folly torevel in the phenomena of life, but not to seek the laws governing thosephenomena, finding in these laws the true and highest joy?

Where we behold eternal Truth, there we shall thank God who hasgiven us the faculty wherewith we may recognize it. It is not truth whichshould rejoice us, but the gift that enables us to receive it, by which we maylift ourselves to the eternal law, and through that to immortality.

God is the eternal Truth. He has given us of His light that we maydepart out of the darkness and live in His glory.

God is everywhere, Truth is everywhere, and man is created to theknowledge of God and the recognition of Truth. Let us believe theseprinciples and unite ourselves with the Everlasting and All-Powerful, thatwe may flourish under their protection and enter in upon immortality. [2]

----------------

THOUGHTS IN SOLITUDE

V.

THE TWO PATHWAYS

In man's attempt to pierce the dark mists of ignorance that surroundhim, in his search after the perfect life, two ideas alternately dominate hishorizon - two pathways seem alternately to invite his footsteps. These mayroughly be designated as the Scientific and the Religious.

------------1. "Learn from it the lesson of harmony." - Light on the Path2. These notes show clearly the agreement of the teachings recently

given out with those of earlier mystics, who may seem to be on a differentline, but who receive their light from the identical source. Whoever maydesire to learn is advised to consider these notes earnestly in the worksfrom which they are quoted, together with their contexts, as well as theabove teachings. The one will help an understanding of the other, andthrow light on meanings that have been obscure. Consider and reflectthereupon earnestly and repeatedly. If this injunction be followed, somedegree of illumination concerning their interior meanings will surely result.

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When full consideration is given to the stupendousness of theundertaking, to the almost inconceivable heights at which we aim; when itis realized that we aspire to reach the ranks of the Dhyan Chohans, therulers of our Planetary System; to become, in fact, part of that diffusedDivine consciousness in which is upheld the life of the World, does it notseem reasonable to conclude that all knowledge and all power must havebeen realized and beneficently practiced by such an one in his upwardcourse - that the conquering of the desires of the outer senses must havebeen accompanied by the development of the inner senses, through whoseagency the whole elemental kingdom must have been cognized andconquered, and the hearts and minds of men read as in an open book?

But when the disciple realizes that all earthly power, honor, dominion,has long been put aside by him as valueless - that the one word which hasdominated his being is love, and that the failure to realize any perfect unionon earth has created and intensified the desire to plunge and to be lost inthe Nirvanic ocean of Divinity, will not the attainment of powers and thedevelopment of inner senses appear to him as mere circumlocution andsurplusage? Why not make for his goal at once? The bondage of materiallife being but the impulse to act, liberation consists in destroying thisimpulse, not by suppression, but by the knowledge that the ego isindependent of it. This knowledge is attained through faith, but the faiththat leads up to it is liable to die if not fed by obedience to the will of God -"if thou wouldst enter the life, keep the commandments" - thecommandments set in the various Scriptures of Humanity - then in long-suffering patience work out the term of imprisonment in flesh.

"Ruling the flesh"By mind, governing mind with ordered Will; "Subduing Will by knowledge, making this "Serve the firm Spirit, and the Spirit cling "As Soul to the eternal changeless Soul,"

till the " dark " and "passionate" qualities of Nature have melted away, andthe serenity of "Satwa" alone remains. And the soul, which has centreditself more and more on the Supreme Soul, will find its earthly ties graduallydissolve, until the last one disappears, and it naturally gravitates to itseternal home.

This is a lovely picture, and there are many to whom such a pathway

- the pathway of Religion - must have inconceivable attractions; but let uspause and consider well whether it is one which we in this Kali Yug are yetfitted to follow to the exclusion of all others.

If we were such complete masters of the physical nature as to beabsolutely fearless under any conceivable circumstances, and if our heartswere filled with such an all-embracing love for Humanity that at no moment

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would we hesitate to lay down our lives for it, we might, perhaps, considerourselves worthy of passing through the final gateway of contemplativedevotion. Doubtless there are few men, worthy of the name, who have notrisen, in moments of exaltation, to the thought that even the physical well-being - let alone the eternal salvation! - of suffering Humanity would becheaply purchased by his death. It needs not to turn for an example to theCross of Calvary, though that is regarded by Christians who fail to realizethe inner meaning of their own faith as something uniquely transcendentalin its self-sacrifice. Heroism is not so far to seek, and History can point tomany a martyr who has braved as painful and ignominious a death withoutthe stupendous motive for the sacrifice, such as might well goad any high-souled man to make it. But it is another thing to live constantly in thedevoted frame of mind referred to, from merely rising to it in moments ofexaltation.

Doubtless, also, there are men who, by the judicious use of rightemotion, can, at times, so nerve themselves that fear shall seem anunknown word; but who is able to live in constant disregard ofconsequences, even on the physical plane with which we are tolerably wellacquainted? So long as the horrors of the unknown psychic planetranscend anything we can conceive of on the physical, or while the realmsof darkness contain one thought of terror for our imaginations, how can weconsider ourselves worthy of the final crown of being? For is it notPerfection that we aim at? And where a trace of fear is present, or wherelove in its plenitude is absent, how can we expect to be within measurabledistance of our goal? Four lines from one of Matthew Arnold's poems,many of which seem to breathe a subtle, though possibly unintentionalaroma of occult thought, may here partially help to express the ideaintended:

"And he who flagged not in the earthly strife "From strength to strength advancing - only he,

"His soul well knit, and all his battles won,"Mounts, and that hardly, to eternal life."

Though it must be remembered that fear is an attribute of thephysical only, there is an interblending of the elements of our nature, and itstands to reason that the unknown sights and sounds of the plane justbeyond that of which the physical is cognizant are capable of striking a fardeeper terror, as well as of fascinating with a more subtle power.

And is it not logical to suppose that, as the disciple has graduallyrealized the unsatisfying nature of all earthly things - has learned to putaside its temptations, and to rise occasionally to a standpoint where itsfears cannot assail him, so he must start on his journey of discovery in theunknown psychic world - armed always with the firm will and the loftyaspirations towards the Spirit - till he has learned also that its attractions

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cannot detain him, and that he has the power within him to dominate itsterrors?

Until, therefore, we can stand as master in our house of life, and untilthe "Enthusiasm of Humanity" has possessed our Being, we must notimagine that we can discard the Scientific pathway before we have reallybegun to tread it. Indeed, the desire to tread the Religious path alone may,in some cases, have a partially selfish origin not altogether unallied to theslothful quality of "Tamas."

When it is realized, too, that work for Humanity "all up the line" is theprevailing rule, that the Divine and Semi-divine beings whom we knowunder the name of Mahatmas and Adepts are unremitting in their arduouswork for the race, it will become apparent that the breaking down of thewalls of our personality, and the merging of our individual being in theuniversal Divine Being, is a very far-off goal, which not all of them evenhave yet reached.

The attitude of mind of all students of Occultism towards the greatmass of Humanity, must, as stated in Zanoni, be one either of pity or ofscorn - as a fact, it seems to fluctuate between these two. The feeling ofscorn, indeed, easily rises in the breast when contemplating the petty aimsand prejudiced views of even the noblest and worthiest specimens of therace we have known; and when to a naturally proud disposition is addedthe conviction that the objects of desire striven for by the mass of men arebelow contempt, the feeling of scorn often seems to carry all before it; and

when it is felt that through pain and suffering heights of thought have beenscaled, and that contemporaries, and even those who were once looked upto as teachers, have been left below, it often seems as if the only refugefrom the lonesome isolation were to be found in a scornful pride. Butsurely, pity is the truer feeling, and it must be with relief that the discipleturns to the softer memories of past years, when the mere glance of apasser in the street carried home a tale of untold endurance anduncomplaining suffering, or when a modulation of voice opened the flood-gates of emotion, and the deep pathos of the fate of this suffering Humanityseemed to bind all together in community of being. It is in such momentsas these, when it is realized that the supremest bliss would be obtained bythe utter abandonment of "self" for the Great Cause, that the two pathwaysreally merge in one, and it is felt that the "great renunciation" must be thefinal outcome alike of the love of God and of the service of Man.

It would seem, then, that our efforts to identify ourselves with thegreat whole must not be confined to yearnings after the ineffablePerfection, but must also take the form of work, on whatever plane it maybe, for a more or less recognisedly concrete Humanity. It is very difficult toknow what special form this work should take. While fully accepting theideas ex-

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pressed in Number II. of this series, as to the futility of attempting to exertparamount influence on the thoughts of others, Ignorance must yet herecognized as the prime curse of mankind; the attempts at diffusion of thetrue philosophic thought must, therefore, ever stand in the first place; anddoubtless, along with the increased effort to enlighten Humanity, there willarise in the heart of the worker a greater love for and identification withHumanity which must lead to a more or less partial breaking down of thepartition walls of his individuality.

If we turn from the evolution of the individual to the evolution of therace as a whole, the analogous thoughts which occur are, that while theveil of obscurity must ever hide the future, and while it must remainimpossible for us to know whether our special efforts in this or in thatdirection are destined to be successful, it may broadly be stated that - atleast in this Western civilization of ours - individualism seems to havereached its zenith, and that the problems for the race to work out in thefuture will probably lie in the altruistic effort to supplant individualism byschemes which will more or less recognise the underlying Brotherhood of

Humanity. The societies of today that call themselves Socialistic putforward plans that may be utterly inchoate and unworkable - and some oftheir members certainly appear to hold opinions as to the rights ofrevolution and violence which are alike hateful and fearsome to all truelovers of order - but those who think their work lies in this direction willdoubtless feel impelled to try and discover the truth that underlies all thesemanifestations, with the view of guiding, if possible, the forces towards apeaceful issue.

The development of the inner senses is also one of the manypathways that must be pursued for the attainment of the real knowledgeand power whereby we may potently help this suffering humanity, and giveour aid to the few strong hands who hold back the powers of darkness"from obtaining complete victory." When by the unfoldment of the innerperceptions, we have reached the platform whence earthly life is seen asfrom a height, the physical nature will have become a mighty tool in ourhands to be used in the service of man. What vistas of work for the racewill then unfold to our view! Of those who can grasp this idea by strongimaginative power, some will, no doubt, feel urged to force thedevelopment, though such forcing must doubtless be attended with danger. That it can be forced is a fact known to many students of occultism, and hewho is in earnest will doubtless find a more or less competent instructor. To step consciously into situations where previous experience will beunavailing and where dangers are known to exist certainly requirescourage, but how is greater strength to be gained or courage to beacquired save by undertaking the task and facing the danger? Nothingshould be done rashly, and every step should be taken with due caution,but the path will have to be trod

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some day, and if only a little courage and a little strength are alreadypossessed, this would seem to be a means of increasing our store of them. A sudden stoppage of the heart by an access of sheer terror, or a death inlife dragged on to the grave through the delirium of madness, are awfulpossibilities to contemplate, but even were the investigator by some rashattempt to make utter wreck of himself in conflict with one of the elementalforces of nature, it should always be remembered that it would only be ofhis present earth-life that the wreck would be made, and that when his timecame to appear again on the earthly scene, he would doubtless come backendowed with greater powers than if he had not made the attempt at all.

The separation throughout this paper of the two pathways, theScientific and the Religious, has been made, it must be remembered, forpurposes of contrast. Such division is purely arbitrary. Man's nature isindeed complex, but it is a unity in complexity; similarly, the path, thoughmultiform, is one. But it is more especially in carrying out suchinvestigations or developments as those just dwelt on that the supremenecessity of the qualities known as the devotional or religious is apparent. Indeed, it may safely be asserted that the searcher who starts with a merescientific interest, and in his own strength only, runs the greatest possibledanger, while he is certain of success whose animating motive is the all-embracing love of Humanity, or the still intenser worship of the SupremePerfection. If the old self regains its dominance, the disciple may welltremble, for in such moments the "Dweller of the Threshold" has a secretally in the man's inner stronghold; but while the love and the faith continueto be his guiding impulses failure is impossible, for when "Self" is castaside, what is there to fear for? and when God dwells in the heart, then isstrength made perfect.

- Pilgrim ------------------

TEA TABLE TALK

Recently the newspapers were full of a curious case of "dualexistence," which occurred in Norristown, Pa. A gentleman had come tothat town some three months previous to the event under discussion andentered into business there. He was a staid, quiet, responsible man andsoon won the respect and regard of his fellow townsmen. He had takenboard with a family in the place, and one night in March, three months afterhis arrival, he awoke them in a state of terrible agitation, demanding toknow where he was, and how he came to be under that roof with perfectstrangers. His friends en-

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deavoured to calm him, and called him by the name under which they knewhim, but this only increased his alarm. He said he knew none of them, noryet the house or town, that he was one Mr. Ansel Bourne, of Providence,named his relatives, and insisted that his nephew, Andrew Harris, should

be sent for at once. This was done, and the recognition between thegentlemen was instantaneous. A hundred advertisements for the missingMr. Bourne had been inserted in the papers, but he had escapedrecognition by reason of some tonsorial changes in his beard. From themoment he left home until he "woke up" in Norristown, his whole life wasan entire blank to him, and yet investigation showed it to have passed soblamelessly as to place him above suspicion. After recovering his normalconsciousness he was much unnerved and broken clown for some days.

Singularly enough, there had appeared in the Forum of that month,an article by Dr. Hammond on similar cases of dual consciousness. Theseare known to occur, but it is quite rare to find one of such an extendedperiod, and so complete as the case above cited, where a man plannedand carried out a conservative and novel business, under another nameand character, so to say. Dr. Hammond states that these cases areattributed to the separate actions of the lobes of the brain. It would bedifficult to prove however that any such consciousness as the new oneexhibited in its completeness by Mr. Bourne, could have entered in the leftlobe of his brain, where it had never been experienced by him in hispresent life. It may indeed be possible where such subjects constantlyexhibit this reversion of state, and pass from habits of moral living to thoseof violence or ferocity. But in the case of Mr. Bourne, for the time being anew personality, with new business habits, opinions, customs and a name,sought a home and an occupation congenial to itself, in the body of a manwho was happy and contented, as well as respected, in previoussurroundings of his own, to which he returned and was welcomed when thestrange experience was past."

For such states, a far more plausible theory than that of the modernphysiologist, is offered by occultism. When our astral man leaves the body,whether consciously or unconsciously, it may become the home of anelementary with a strong desire for a return to earth life, especially if ourprinciples are loosely put together, and if we have incautiously left the bodyof our own will.

Latterly a friend related a strange experience to the Tea Table. Hehad been brought up among the Welsh, and was a firm disbeliever in the"supernaturalism" so rife among that people, until occultism explained tohim so many of the strange occurrences and sights he had hitherto defied. From childhood he had been used to see "strange things moving about likefishes in the sea," to hear strange sounds and see distant places orobjects, though his sturdy attitude of negation, and his attributing them tooptical or nervous defects, had of late years somewhat lessened the

number of these phenomena. One day recently, he had been reading ofsome psychometric experiments, and fell to thinking of some place towhich he desired to go. Closing his eyes, he thought strongly of this place,determined to see, if possible, a person who

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was there. All at once an indescribable lightness seemed to pervade hiswhole person. He thought - "I can go there!" and rising, was half acrossthe room in a moment, when turning his head, he beheld himself seated inthe chair he had left. At this a nameless horror seized him, a dreadful fear; he rushed back into his body, - how, he knew not - overcome with terror athis own involuntary act,

This fact of his undue alarm and its possible cause excited somediscussion around the Tea Table. Finally it was agreed to write to aneminent occultist on the subject. His reply will interest all students of thisimportant branch of occultism.

"Why did he have a horror when he nearly succeeded in getting awayfrom his body; in being for a moment free? That is an important question. Its solution may be found in many ways. I will mention one. If the place, orperson, he wished to go to was one to which he ought not then to havegone, or if his motive in desiring to go there was not pure, then a horrormight result that drove him back. Motive is highly important, and must beexamined and tested countless times. The meaning of the word motivemust not here be limited to what is called bad or improper motive. I will justas willingly examine into bad as into good motives, and no matter how luridthe light on them, I will still examine them impartially. If one has a badmotive, then the results are his own Karma, and not that of any other,except those who willingly take it on themselves.

"In the above case, indifference of motive is just as much to beguarded against as any other sort. For in leaving the body without motive,we leave it under the impressions of Tamoguna (Darkness) and when setfree we are very likely to be caught in a whirl which is far from pleasant. Horror may then result. I do not say it always will result. But great forcesare not to be set in motion with impunity. We must be able to put down andcontrol an equal opposition, and good motive alone affords us this balanceof power by setting the Law on our side. The highest possible motive mustbe laid at the bottom, or else we will meet trouble which only power canovercome.

"Yet again, if even with a bad motive he had attempted to go to a

place where a similar motive existed, then no horror would have come. Forit is not necessarily a horror-producing thing to leave the body. Only lately Iknow of a friend who went out of his body a distance of 10,000 miles andhad no horror. In that case he desired to see a friend on a commonpurpose which had in view the amelioration of this dark age; and again,who left his body and saw the surrounding sweeps of wood and vale, andhad no horror in either case. Similarity of motive creates an electric ormagnetic current along which we may possibly proceed in safety providedit is not crossed by a still stronger current.

"This inquirer lays much stress upon the fact that he was 'rushingback' to his body of his own accord. That does not prove that he was notpushed back. When the saturated solution in a glass is disturbed, itself, byits own volition, crystallizes, but it had first to have the predisposing causein the shape of the blow on the glass. So although he 'rushed back,' it wasbe-

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cause of the push he received from something he cannot describe norunderstand.

"An illustration will show the dangers. Take the case of one whodetermines to leave the body merely to go to another who is admired byhim, or whom he desires to see. This other, however, is protected by highmotives and great purity. The first is mixed in motive in waking life, whichas soon as the disengaged state comes on is changed into a mere will orcuriosity to see the second, combined perhaps with more or less selfishpurpose, or perhaps a sensuous feeling or worldly intent. The elementalsand other guardians of the second protect that soul, and hurl vague horrorsat the first, who, if he is not a skilled black magician is -

a. Either merely pushed back into the body, or:b. Is assailed with fears that prevent him from finding or entering his

body, and that may be occupied by an elementary, good, bad or indifferent,and his friends say he waked up suddenly insane.

"Motive is then the main point for this and every inquirer to study. Ifhe is sure of his motives, and that they are neither indifferent, curious,selfish, nor imprudent, and he trusts in the Unity of the Supreme Soul, hecannot be in much danger."

It will be obvious that a powerful elementary might depose apersonality of weak or mediumistic tendencies at a moment when theKarma of such a person permitted it, under the unconscious withdrawal of

the astral man or his lethargy during sleep, and he in turn at some futuremoment compelled to give up its stolen habitation by the expiration of theKarmic debt of the real and exiled man, who could then return. If we willonly study the strange events constantly transpiring around us, and eventhose called normal, in so far as to ask ourselves why they should be somore than any others, we may learn much of the constitution of life and ofMan, who shapes it.

- Julius ----------------

LITERARY AND THEOSOPHICAL NOTES

PRAYER BOOK OF THE ARYANS - This is a small pamphletpublished in India by R. C. Bary, at Lahore, [1] as an attempt to give to theworld in English garb, the prayerful utterance of the ancient Aryans. Thearrangement of the Vedic Mantras observed is in accordance with theideas of the late Dayanand Saraswati, Swami. The perusal of thispamphlet will convince any candid man that the ancient Aryans were notignorant of true science nor devoid of the highest religious feeling. Theverses translated are the Sandhia and Gayatree, and the original Sanscrittext is also printed. This pamphlet can be had of the publisher, and wepresume the price is not over 50 cents, as it is not advertized.

THE VEDAS, in English. [2] Ruttan Chand Bary, proprietor of the"Arya" Magazine, at Lahore, India, has begun a translation, with acommentary, of

------------1. R. C. Bary, Managing Proprietor "Arya" Magazine, Said Mitha

Bazaar, Lahore, India,2. Price per copy, each number, 2 shillings English.

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the Vedas into English in the 46th number of his Magazine. He begins withthe Rig Veda Sanhita, going as far as Arinvaka 1, Sukta 3 and Varga 6,that is in all thirty verses. Mr. Bary's purpose is to bring out the translationof the Rig, the Yagur, the Artharva and the Sama, Vedas, following thecommentaries of the Rishis of the pre-Mahabharat period and as much of

present scientific light as possible. Single handed the work is beyond hismeans, as he says in his introduction, and he appeals to his fellowcountrymen and all lovers of truth for assistance in getting on with hismighty task. We wish him all success, and hope the day will come whenwe shall see the Vedas properly annotated by some Indian pundits whoshall combine a knowledge of Western science, methods and idiom with adeep insight into the real meaning of the Vedas.

LIGHT ON THE PATH - The very beautiful edition of this book gottenout by a devoted Theosophist, met a ready sale, and the work is now in thehands of hundreds of students in this country. Some copies went toEurope, as none of the editions sold there were as well done. It is a bookwhich might he called a test because those who take to it naturally alwayshave some spiritual insight or leaning. This work has just been translatedinto French and published by Mr. F. Krishna Gaboriau.

SOLAR BIOLOGY - "A scientific method of delineating character,diagnosing disease, etc., from date of birth," by Hiram E. Butler (1887),Esoteric Publishing Co., Boston. Illustrated. This is a book of 290 pages,with an appendix of nearly as much more giving the positions of the moonand planets from 1820 to 1900. This work is the author's idea of what trueastrology is as related to character and the method of cultivating andstrengthening the same. Before going to press we have not had sufficienttime to master the work, and so cannot give it an extended notice; but weknow that the author is sincere and has tried to lay before his readers whathe believes to be true.

BAGAVAD-GITA - A new translation of this poem, sacred in the eyesof millions in India, and highly respected by many Europeans andAmericans, will be issued in Boston in a few months. It will be well printedand it is thought at a price that will make it easily obtained by all students. There is great need for such an edition.

A WOMAN IN THE CASE - By Elliott Coues, M.D., etc., Washington,Brentano's (1887). This is an address delivered at the AnnualCommencement of the National Medical College, in the CongregationalChurch of Washington, March 16, 1887, and has probably stirred up theFaculty of that College more than anything else that has happened to themduring the last ten years. It is a plea for Theosophy and for theadvancement of woman, and is written in a clear and sparkling manner. The charter of that College prohibits religious discussion, but as all the

proceedings had been opened by prayers to the Christian gods, Dr. Couestook advantage of the opening to utter some wholesome truths. TheFaculty refused to print any of the addresses, so Dr. Coues got out hisaddress on his own account.

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THE LOTUS - A NEW THEOSOPHICAL MAGAZINE - has beenbrought out at Paris, by Mr. F. Krishna Gaboriau, "under the inspiration ofMme. Blavatsky." It is full of interesting matter, and promises to be anotherstrong warrior for the great Theosophical cause.

THE KRISHNA THEOSOPHICAL SOCIETY, of Philadelphia, wasorganized on the 21st of last month. Carl F. Redwitz is President, E. H.Sanborn, Secretary, and Swaim Stewart, Treasurer. It has begun atheosophical library and promises to do good work in the future.

THE CHRISTIAN ADVOCATE, of April 24th, has two longcontributions by Indian missionaries, which state that Theosophy is dead inIndia, and that only a few native theosophists remain, who sadly think theyhave been duped. It is contrary to our usual custom to notice such things,but as there are 105 Branches of the Society in India - one of them being inthe very city (Lucknow) from which the letter emanates - we areconstrained to say that our respected contemporary is aiding in spreading avery thin illusion in the place of a well known matter of fact. Another fact isthat instead of Theosophy being dead in India, it is the cause of Christianmission which has come to a stand-still so far as converts are concerned,while the money is yet received in large sums from Europe and America; and this statement we make after having been on the ground and knowingwhereof we speak. The slanderous letter from Lucknow concludes byencouraging the faithful to continue contributions for foreign missions.----------------

EXISTENCE OF MAHATMAS

We have received many inquiries, growing out of the conversation onthe above subject between Edwin Arnold and the High Priest of Ceylon,and therefore we select the following one, which well represents the rest,together with the answer to it:

To Julius:-Edwin Arnold, in "India Revisited," relates a conversation which took

place in Ceylon between himself and one of the celebrated Buddhistpundits, or teachers of the Island, in which the pundit replies to Arnold'squestion "Are there any Mahatmas or men of exalted wisdom andgoodness positively known to you to be in existence?" - substantially asfollows: "No. You may look for them in India, you may seek them in Thibetor in China, or in Ceylon, but you will not find them, as no such men exist."

In view of the teachings of the Theosophical Society, I cannotaccount for the reply of the Buddhist. Will you please enlighten me? - C.F.B.

DEAR SIR:-In reply to your inquiry concerning the answer made to Edwin Arnold,

I would say:1st. That I do not attempt to square the Universal Truths of

Theosophy by the opinions of any persons whomsoever. Either a manfinds sufficient evidence of them within himself and sown broadcastthrough the world, or he does not. In either case he need have no concernabout persons.

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2d. The reply is not quite as you state it "substantially." You havenot seen through it; why should Arnold have done so, then? Read it again,and remember that the Beings there spoken of are not considered "men" inthe East. It also appears that Arnold does not give his question just as itwas put.

3d. We have no evidence that (a) Arnold correctly reported the reply,or (b) that he correctly understood it. This last is vital. It is difficult for theWestern mind to Understand or accept the attitude of the East in thisregard. The Hindu is backed by centuries of silence and religious mystery. Occult laws, not to be here detailed, render it inadvisable for chela, initiateor believer to talk much with general outsiders upon such subjects. To putit briefly and crudely, they would engender inimical forces uselessly.

Again, the Hindu and Buddhist alike look upon these subjects withprofound veneration, and upon the foreigner with profound suspicion. Hehas seen his holiest beliefs idly dissected and jestingly profaned - from hispoint of view. He then feels that he has "cast down his pearls" and broughtdishonor upon them. Hence it is his habit to make an evasive or double-

edged reply; sometimes it is a denial, but couched in a significant tone. Innine cases out of ten he finds the querist is only actuated by surfacecuriosity and accepts his answer without perceiving its disguised meaning. Then he rejoices that he has not desecrated his faith or bared his soul. Butthe earnest inquirer either catches the hidden spirit of the answer, orpersists; that man gets satisfaction. He who is not ripe for the truth wouldnot profit by it if it were told him, but would go away and gibe at so much ashe did get.

Observe that Arnold did not persist, but accepted the answer. Did hetake much interest in it? Would you have been put off so briefly in hisplace?

In conclusion, if you will test the fact yourself, you will find that youcan make such an answer on almost any subject; and few will be thepersons who take the trouble to get at your real meaning; appearancessatisfy most men. Finding this, you, too, will test both. - "Julius"

But as the Buddhist priest has not himself written on this matter, it iswell to hear all witnesses. In an article in the Revue Belgique, by theComte Goblet D'Alviella, and quoted in The Theosophist for March, 1885,(vol. 6, p. 137), the Count says:

"Those Arhats or Arahats (venerable men) are found in Tibet, andCol. Olcott says that what little of real Buddhism he knows he has learnedfrom one of them. He also says that the High Priest Sumangala told himthat only the adepts of the secret science (Iddividhannana) know the truenature of Nirvana."

Now as it appears from Arnold's own report neither he norSumangala could know this science, it must follow that only those calledMahatmas (great souls) can know the science referred to by the priest inthe above quotation. Furthermore, in all parts of India Mahatmas areadmitted to exist; so much so that the word has passed into common use.----------

Only when men shall roll up the sky like a hide, will there be an endof misery, unless God has first been known. - Svetasvatara-Upanishad

O M

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A U M

Brahman is that which now flashes forth like lightning, and nowvanishes again. The feet on which this Upanishad stands are penance,restraint and sacrifice; the Vedas are all its limbs, the True is its abode. He who knows this Upanishad and has shaken off all evil, stands in theendless unconquerable world of heaven. - Talavakara-Upanishad

There is no religion higher than the Truth. - Motto of the Maharajahasof Benares, and of the Theosophical Society

THE PATH-------------------------------------------------------------------------------------------------------Vol. II July, 1887 No. 4-------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

LETTERS ON THE TRUE

MY COMRADES: -The elemental nature of man has long engaged my thoughts, for so

soon as I look within myself I am confronted with a mystery. Others admitthe same experience. There is in me a morass, or a mountain, or a coldwater dash which appalls me, it seems so icy and dead. In it none of myfriends do walk; all is frozen and silent. Yet I seem to like the place, forthere I can stand alone, alone, alone. When a boy I had often to cross thatcold tract, and then I did not want to meet any boys. I wished to go

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alone, not with despair, but with a grim and terrible pleasure. I could weep

and enjoy with another, and drink in their words and their souls, and thenext week that cold arctic death came between us. It does so still. Whatthink you, comrades, is that? But the stars still shine overhead, and on themargin flit the shapes of my loved, and I know that I shall either go back tothem or meet them on the further side. It is not grim nor ghastly at all but iscertainly unseen by the crowd. This mystery rose before me often andsurprised me. It knew so much that it wanted to tell me. Soon I found thatall my energies were but the play of correlated powers upon the margin ofthat strange spot. Where did all my life force come from, if not from that? What else had saved my ideals from the degradation of our materialmechanical life? Over there in the centre, mist-enfolded, is the tented Self,the watchful god. Only a great tide of love, impersonal, unselfish, divine,can dissolve the lower self and flood us over that arctic desolation. Suchlove is the aloe flower, and blooms but once a century. Here, on the nearside of the mystery, the side nearest the outer man, embedded in his heart,is the lurker, the elemental self.

When first we discover a trace of the soul within ourselves, there is apause of great joy, of deep peace. This passes. The Soul, or Self, is dual,semi-material, and the material or outer covering is known as the elementalself, the Bhutatma of the Upanishads. As you know, Bhuts or Bhoots areelementals or spirits of a certain lower order. It is this lower self - "humansoul" - which feels the effects of past Karma weighing it downwards to eachfresh descent into matter, or reincarnation. These effects, in the shape oflatent impulses, accompany the higher principles into Devachan, where thespiritual energies work themselves out in time. Those karmic tendenciesthen germinate in their turn, and impel the soul to their necessary sphere ofaction, - the earth life - to which it again descends, carrying with it as itsgerm, the true Self or Buddhi, which may develop so far as to unite withAtma, or Divine Spirit.

Now our bodies, and all the "false I" powers, up to the individual soul,are partial forms in common with the energic centres in the astral light,while the individual soul is total, and according to the power and purity ofthe form which it inhabits, "waits upon the gods." All true things must bevital, and all totalities exist at once, each in all, and hence the power of thesoul to exhibit Truth; hence those sudden gleams from the half awakenedgoal of which the occultist becomes aware as his consciousness locatesnearer and nearer the centre; he draws ever closer to the blaze of Light,until his recognition of it becomes enduring because it is now himself. Inthe earlier stages this perception is physical as well as mental and cannotbe likened to any other sensation. There is a flash, a thrill, a surge,

sometimes a fragrant sound, and a True thought is born into the world ofthe lower man.

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It thus follows that only such forms as are total, reveal entire Truth,and those that partake of lower nature, or are partial, receive but a limitedview of Truth. These partial forms participate in each other, and existpartially in those that are total. Such partial forms are the energic centresin the astral light, are elementals, such are our astral bodies, and hence theaffinity subsisting between all, so that it is only when our consciousness islocated in part in the astral body that we perceive things pertaining to theastral plane. The elemental self is a partial form, existing partially in thetrue Self, with which it can only be really incorporated when entirely purifiedfrom all material dross, when it is no more itself, but that other Self, even asthe Spirit enters Nirvana. This gross, or false self; is great in its way; itmust be known and conquered. Of it the Upanishad says that when"overcome by bright and dark fruits of action he enters on a good or badbirth," he dwells in the body and "thus his immortal Self is like a drop ofwater on a lotus leaf, and he himself is overcome by the qualities of nature. Then because he is thus overcome, he becomes bewildered, . . . and hesees not the Creator, the holy Lord, abiding within himself. Carried alongby the waves of the qualities, darkened in his imaginations, unstable, fickle,crippled, full of desires, vacillating, he enters into belief, believing 'I am he,''this is mine,' he binds his Self by his self as a bird by a net." We are toldthat if this elemental self be attached to sound, touch, outer objects - in aword, to desire and sensation - "it will not then remember the highestplace." When the student thinks that he loves, hates, acts or rejects at will,he is only the manifester or machine, the motor is the elemental Self. Itmust have sensation, must enjoy through the senses or organs, or it wouldbe extinguished in the higher principles. For this enjoyment it has soughtthe earth world again. So it casts up clouds and fumes of illusion wherebythe man is incited to action, and when he denies it one mode ofsatisfaction, it inoculates him with a craving for some other. When heforsakes the temptations of the outer life, it assails him with those of themind or heart, suggests a system to ossify him, a specialty to limit him,emotions to absorb him, evokes a tumult to drown the "still, small voice." Pride, dogmatism, independence, desire, hope and fear, these and manyother qualities are its aids under mock titles. It disturbs the true proportionsof all things. It cozens and juggles him beyond belief. Instead of relying

upon the great All as himself; developing that faith and standing fixed bythe Law, the man increases his confidence in his personal abilities, openshis mind to the thousand cries of self-assertion and puts his trust in this"will o' the wisp" nature which strives to beguile him from firm ground. Thisself of death and ashes tells him every hour that he, the man he nowknows as himself; is a being of judgment and power. The contrary is true; the first advance to the True must be humbly made, under the fixed beliefwhich later becomes

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knowledge, that the man as he now appears to himself is to be whollydistrusted and self-examined step by step. As the physical atoms are allrenewed in each seven years' course, so a man has many mental deathsand births in one incarnation, and if he makes steady resistance to theundermining principle of Reversion to Type, carefully testing the essence ofmotives and thoughts, the very well-spring of deeds, he soon finds that onehigher state of consciousness is succeeded by another and still others, ineach of which transient conditions he temporarily and illusively lives, untilhe takes the last stronghold of the lower self and beholding its dissolution,crosses with a supreme effort to where the watchful god awaits him.

As the man has advanced on the animal, driving it from everysubterfuge, lopping off its hydra heads and searing them with the fire ofspiritual wisdom, and stands calm and firm in the equipoise achieved bythe strength of his attraction for the True, then it is that the enemy makes asudden halt upon the psychic plane, and summons to its service the grimbattalions of the deadliest warfare ever known to the human race. TheDweller of the Threshold stands revealed, a congeries of materialisticessences expressed from the man's entire past, a bestial apanage of hislower self, and this lusty huntsman, whose quarry is the soul, shouts aview-halloo to all the nameless devils of its pack and gives and takes noquarter. The conquest of the body, the dispersal of worldly interests arechild's play to this struggle, where the enemy itself is still a sharer in thedivine, and is not to be killed but subdued. All the powers of Maya, all thestartling vividness of universal illusion are at its disposal. It has for alliesthe hosts of earth and water, air and fire, terrible apparitions, horridthoughts incarnate in malodorous flesh and reeking with desire, creaturesdragged from the polluted depths of animal existence, sounds hideous andinconceivable, sensations that cast a frigid horror over the palsied mind. The man battles with misty evils that elude the very grasp of thought, he

cannot even answer for his own courage, for the foe is within, it is himself,yet not himself, and its surest weapons are forged in the fires of his ownheart. Thence too comes his strength, but his perception of that isobscured in this hour. The last stand of gross Matter, the last barricadebefore Spirit, is here, and over it the conqueror passes to the frontiers ofhis kingdom. Hereafter, spiritual warfare is appointed him, the ache andturmoil of the flesh are left behind. The pen refuses to deal with this firstgreat contest, the thought falls back from it, and he who faces its issue is amadman indeed, unless he wears the magic amulet.

It should be ever borne in mind that this self of myriad deceptions isthe ruler of the astral or psychic plane. Hence that plane is a play-groundof elemental forces most dangerous and entangling to man. Greatintellects, pure hearts are bewitched there. Persons of natural psychicpowers are easily stayed in this cul de sac, this "no thoroughfare,"especially when those---------------- 101

powers are inherited from past lives and have no simultaneous growth withsoul in this. They dazzle and blind their possessor. Evil has its greatestmomentum on the astral plane. If a man lingers too long he becomes asmuch intoxicated as is the worldly man with material life, for these too areonly senses of a more dazzling order, matter volitalized and more deadly. Its very language, dealing as it does with subtle gradations of color, light,odor and sound, is easily misinterpreted by those who have not obtainedthe total perception of the illuminated Self. Some think that they haveacquired this illumination and steep themselves in psychic enjoyment andaction. It is the fickle light of the astral world which floods and bewildersthe elemental self. This plane is a necessary experience, a passing trial,not a goal. Only Adepts can fathom its mazes as they look down uponthem from above and correctly interpret their bearings. Students mustobserve and try to control them without acting from them or dependingupon them.

So comrades, I say again, procure the magic amulet. It is puremotive. Motive is the polarity of the soul. A polarized ray of light is one somodified by the position of its medium that it is incapable of reflecting orrefracting itself in any but one direction. Its polarity depends upon theparallel direction of every molecule of ether constituting the vehicle of theray. Divergence in one affects the whole. Are you so fixed down in thoseunfathomed deeps of yours? Do you know to what medium you respond

and its position in the Celestial? He who claims to be sure of his motive,he, more than any other, is under the sway of the great magician. How canhe be wholly sure when he does not so much as know fully the constitutionof the mere outer man? Dares he aver to what the action of his immenseand forgotten past has polarized his soul? Can he answer for the essentialMotive at its centre when he comes face to face with the mystery at last? The highest keep constant watch over motive. The wise student feeds andincreases it. Few indeed have the warrant to "put it to the touch, to win orlose it all." That warrant is only found at the core of the life, written in theblood of the heart. He who can give up all for All, even to his ownsalvation, he may confront the elemental self. There is nowhere any safetyfor him unless his hope is anchored in the unmanifest, his present trust inKarma. If the soul has been deflected, future unselfish motive can in timerestore its integrity, whereas to loose the ungoverned soul now is to fall avictim to its lower tendency. Rely on Karma, It is divine. We cannotescape It; we may become It.

- Jasper Niemand, F.T.S.------------------- 102

THE POETRY OF REINCARNATION IN WESTERN LITERATURE

The poets are the seers of the race. Their best work comes from theintuitional heights where they dwell, conveying truths beyond reason, notunderstood even by themselves but merely transmitted through them. They are the few tall pines towering above the common forest to thatextraordinary exaltation where they catch the earliest and latest sunbeamswhich prolong their day far beyond the limits below, and penetrating intothe rare upper currents whose whisperings seldom descend to the crowd.

However diverse the forms of their expression, the heart of it isthoroughly harmonious. They are always prophets voicing a divinemessage received in the mount, and in these modern days they are almostthe only prophets we have. Therefore it is not a mere pleasantry to collecttheir testimony upon an unusual theme. When it is found that, thoughworking independently, they are in deep accord upon Reincarnation, theinevitable conclusion is that their common inspiration means something -namely that their gospel is worth receiving.

It may be objected that these poems are merely dreamy effusionsalong the same line of lunacy, with no real attachment to the solid

foundations upon which all wholesome poetry is based; that they are kinksin the intellects of genius displaying the weakness of men otherwise strong. But so universal a feeling cannot be disposed of in that way, especiallywhen it is found to contribute to the solution of life's mystery. All the poetsbelieve in immortality though unaided reason and observation cannotdemonstrate it. Some inexperienced people deride the fact that nearly allpoetry centres upon the theme of Love - the most illogical and airy ofsentiments. But the deepest sense of the world is nourished by thecertainty of these "vague" truths. So the presence of Reincarnation in thecreed of the poets may give us courage to confide in our own impressions,for "all men are poets at heart." What they have dared publish we mayventure to believe and will find a source of strength.

It is well known that the idea of reincarnation abounds in Orientalpoetry. But as our purpose is to demonstrate the prevalence of the samethought among our own poets, most of whom are wholly independent ofEastern influence, we shall confine our attention to the spontaneousutterances of American and European poets. We shall find that the greatmajority of the highest Occidental poets lean toward this thought, and manyof them unhesitatingly avow it.

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Our study will extend through four parts.I. American Poets.II. English Poets.III. Continental Poets.IV. Platonic Poets.If any readers are familiar with other poetic expressions of

reincarnation we would be obliged to them if they will kindly communicatethe information to us. - E. D. Walker

REINCARNATION IN AMERICAN POETRY

PART I.

Pre-Existence

While sauntering through the crowded street Some half-remembered face I meet,

Albeit upon no mortal shoreThat face, methinks, hath smiled before. Lost in a gay and festal throngI tremble at some tender songSet to an air whose golden barsI must have heard in other stars.In sacred aisles I pause to shareThe blessing of a priestly prayer,When the whole scene which greets mine eyesIn some strange mode I recognize.As one whose every mystic partI feel prefigured in my heart.At sunset as I calmly standA stranger on an alien strandFamiliar as my childhood's homeSeems the long stretch of wave and foam. A ship sails toward me o'er the bay And what she comes to do and sayI can foretell. A prescient loreSprings from some life outlived of yore. O swift, instructive, startling gleamsOf deep soul-knowledge: not as dreams For aye ye vaguely dawn and die,But oft with lightning certaintyPierce through the dark oblivious brainTo make old thoughts and memories plain: Thoughts which perchance must travel back Across the wild bewildering trackOf countless aeons; memories farHigh reaching as yon pallid star. Unknown, scarce seen, whose flickering graceFaints on the outmost rings of space.

- Paul Hamilton Hayne ---------

A Mystery

The river hemmed with leaving trees Wound through the meadows green,

A low blue line of mountain showed The open pines between.

One sharp tall peak above them all Clear into sunlight sprang, I saw the river of my dreams The mountain that I sang.

No clue of memory led me on But well the ways I knew,A feeling of familiar things With every footstep grew.

Yet ne'er before that river's rim Was pressed by feet of mine.Never before mine eyes had crossed That broken mountain line.

A presence strange at once and known Walked with me as my guide, The skirts of some forgotten life Trailed noiseless at my side.

Was it a dim-remembered dream Or glimpse through aeons old?The secret which the mountains kept The river never told.

- J. G. Whittier

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From "The Metempsychosis of the Pine"

As when the haze of some wan moonlight makes Familiar fields a land of mystery,Where, chill and strange, a ghostly presence wakes In flower or bush or tree,

Another life, the life of day o'erwhelms

The past from present consciousness takes hue As we remember vast and cloudy realms Our feet have wandered through:

So, oft, some moonlight of the mind makes dumb The stir of outer thought: wide open seemsThe gate where through strange sympathies have come The secret of our dreams:

The source of fine impressions, shooting deep Below the falling plummet of the senseWhich strike beyond all Time and backward sweep Through all intelligence.

We touch the lower life of beast and clod And the long process of the ages seeFrom blind old Chaos, ere the breath of God Moved it to harmony.

All outward vision yields to that within Whereof nor creed nor canon holds the key We only feel that we have ever been And evermore shall be.

And thus I know by memories unfurled In rarer moods and many a subtle sign,That at one time and somewhere in the world I was a towering pine.

- Bayard Taylor

The Poet in the East

The poet came to the land of the East When spring was in the air.The East was dressed for a Wedding feast So young she seemed and fairAnd the poet knew the land of the East His soul was native there.

All things to him were the visible forms Of early and precious dreamsFamiliar visions that mocked his quest Beside the western streamsOr gleamed in the gold of the clouds unrolled In the sunset's dying beams.

- Bayard Taylor

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The Metempsychosis

I know my own creation was divine. Strewn on the breezy continents I seeThe veined shells and burnished scales which onceEnclosed my being - husks that I had. I brood on all the shapes I must attain Before I reach the perfect, which is God. For I am of the mountains and the sea The deserts and the caverns in the earth The catacombs and fragments of old worlds. I was a spirit on the mountain tops,A perfume in the valleys, a nomadic wind Roaming the universe, a tireless voice. I was ere Romulus and Remus were; I was ere Nineveh and Babylon. I was and am and evermore shall be Progressing, never reaching to the end. A hundred years I trembled in the grass The delicate trefoil that muffled warm A slope on Ida; for a hundred yearsMoved in the purple gyre of those dark flowers The Grecian woman strew upon the dead. Under the earth in fragrant glooms I dwelt, Then in the veins and sinews of a pine On a lone isle, where from the Cyclades A mighty wind like a leviathanPloughed through the brine and from those solitudesSent silence frightened.

A century was as a single day.What is a day to an immortal soul?A breath, no more. And yet. I hold one hour Beyond all price, - that hour when from the skyA bird, I circled nearer to the earth Nearer and nearer till I brushed my wings Against the pointed chestnuts, where a stream Leapt Headlong down a precipice; and there Gathering wild flowers in the cool ravine Wandered a woman more divinely shaped Than any of the creatures of the air.I charmed her thought. I sang and gave her dreams,Then nestled in her bosom. There I sleptFrom morn to noon, while in her eyes a thoughtGrew sweet and sweeter, deepening like the dawn.One autumn night I gave a quick low cry As infants do: we weep when we are born, Not when we die: and thus came I hereTo walk the earth and wear the form of man, To suffer bravely as becomes my state,One step, one grade, one cycle nearer God.

- T. B. Aldrich

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One Thousand Years Ago

Thou and I in spirit land One thousand years ago,Watched the waves bear on the strand: Ceaseless ebb and flow,Vowed to love and ever love, One thousand years ago

Thou and I in greenwood shade Nine hundred years agoHeard the wild dove in the glade Murmuring soft and low,Vowed to love for evermore

Nine hundred years ago.

Thou and I in yonder star Eight hundred years agoSaw strange forms of light afar In wildest beauty glow.All things change, but love endures Now as long ago.

Thou and I in Norman halls Seven hundred years agoHeard the warden on the walls Loud his trumpets blow,"Ton amors sera tojors" Seven hundred years ago.

Thou and I in Germany, Six hundred years ago.Then I bound the red cross on True love I must go,But we part to meet again In the endless flow.

Thou and I in Syrian plains Five hundred years agoFelt the wild fire in our veins To a fever glow.All things die, but love lives on Now as long ago.

Thou and I in shadow land Four hundred years agoSaw strange flowers bloom on the strand: Heard strange breezes blow.In the ideal love is real This alone I know.

Thou and I in Italy Three hundred years agoLived in faith and deed for God,

Felt the faggots glow,Ever new and ever true Three hundred years ago.

Thou and I on Southern seas Two hundred years agoFelt the perfumed even-breezeSpoke in Spanish by the trees Had no care or woeLife went dreamily in song Two hundred years ago.

Thou and I mid Northern snows One hundred years agoLed an iron silent life And were glad to flowOnward into changing death, One hundred years ago.

Thou and I but yesterday Met in fashion's show.Love, did you remember me, Love of long ago?Yes: we kept the fond oath sworn One thousand years ago.

- Charles G. Leland--------

The Final Thought

What is the grandest thoughtToward which the soul has wrought? Has it the spirit form, And the power of a storm?Comes it of prophesy (That borrows light of uncreated fires) Or of transmitted strains of memory Sent down through countless sires?

Which way are my feet set? Through infinite changes yet Shall I go on, Nearer and nearer drawn To thee, God of eternity? How shall the Human grow, By changes fine and slow,To thy perfection from the life dawn sought? What is the highest thought?

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Ah! these dim memories,Of when thy voice spake lovingly to me, Under the Eden trees,Saying: "Lord of all creation thou shalt be. How they haunt me and elude - How they hover, how they brood,On the horizon, fading yet dying not! What is the final thought?

What if I once did dwell In the lowest dust germ-cell,A faint fore-hint of life called forth of God, Waxing and struggling on,Through the long flickering dawn, The awful while His feet earth's bosom trod? What if He shaped me so, And caused my life to blowInto the full soul-flower in Eden-air? Lo! now I am not good, And I stand in solitude,Calling to Him (and yet he answers not): What is the final thought?

What myriads of years up from the germ! What countless ages back from man to worm!And yet from man to God, O! help me now! A cold despair is beading on my brow!

I may see Him, and seeing know him not! What is the highest thought?

So comes, at last, The answer from the Vast . . . . .Not so, there is a rush of wings Earth feels the presence of invisible things. Closer and closer drawn In rosy mists of dawn!One dies to conquer Death And to burst the awful tomb - Lo, with his dying breath, He blows love into bloom! Love! Faith is born of it! Death is the scorn of it!It fills the earth and thrills the heavens above, And God is love,And life is love, and, though we heed it not. Love is the final thought.

- Maurice Thompson --------

From "A Poem Read at Brown University"

But, what a mystery this erring mind?It wakes within a frame of various powers A stranger in a new and wondrous world. It brings an instinct from some other sphere, For its fine senses are familiar allAnd with the unconscious habit of a dream It calls and they obey. The priceless sight Springs to its curious organ, and the ear Learns strangely to detect the articulate air In its unseen divisions, and the tongue Gets its miraculous lesson with the rest, And in the midst of an obedient throngOf well trained ministers, the mind goes forth To search the secrets of its new found home.

- N.P. Willis

To the above may be added the following which have already beenprinted in THE PATH: "Rain in Summer," by H. W. Longfellow; "TheTwilight," by J. R. Lowell; "Facing Westward from California's Shore," andparts of "Leaves of Grass," by Walt Whitman.------------------ 105

EVIDENCE AND IMPOSSIBILITY [The Logic of a priori Negation and the Relations of the Subjective tothe Objective in the Estimation of Evidence]

It is a not uncommon fact of experience that evidence of apparentlygreat intrinsic weight is rejected on the ground of the improbability orimpossibility of the occurrence it attests. As this question as to thereliability of evidence has been re-opened of late years by the imposingbody of testimony presented in favor of super-normal phenomena - liftedentirely above the range of ordinary scientific experience - it may not beamiss to consider in as brief a manner as possible, the logical basis of thea priori dismissal of such facts as "impossible," as also to shadow forth therelations of the Subjective and the Objective in the formation of our beliefsand convictions.

According to J. S. Mill, whose words I quote at some length, [1] asadmirably illustrative of the true scientific attitude towards attestations ofabnormal occurrences in general - an attitude unfortunately rarely adoptedby our materialistic present-day philosophers "the positive evidenceproduced in support of an assertion which is nevertheless rejected on thescore or impossibility or improbability is never such as to amount to fullproof. It is always grounded on some approximate generalization. The factmay have been asserted by a hundred witnesses; but there are manyexceptions to the universality of the generalization that what a hundredwitnesses affirm is true. [2] .... The evidence then in the affirmative beingnever more than an approximate generalization all will depend on what theevidence in the negative is. if that also rests on an approximategeneralization it is a case for the comparison of probabilities ..... however,an alleged fact be in contradiction, not to any number of approximategeneralizations, but to a completed generalization, grounded on a rigorousinduction, it is said to be impossible and is to be disbelieved totally."

All this is eminently scientific - common sense formulated in an

elaborate terminology.Whatever is asserted counter to a complete induction is necessarily

false. But clearly to be complete the induction must first embrace all thephenomena. And if facts not amenable to inclusion in it, are broughtforward sup-

-----------1. "System of Logic," People's Edition, p, 408.2. A very questionable statement. The exceptions are extremely

rare. There undoubtedly have been cases - as in the celebrated CrystalPalace Fire incident when a vast crowd mistook fluttering flag for astruggling chimpanzee - when multitudes have been subject tomisapprehension, but in all these the error arose from an illusoryinterpretation only of something really objective. The evidence for thegenerality of psychic phenomena stands on wholly different grounds - infact the actuality of the attested fact, usually depends on one question - areall the witnesses conspiring to lie? The contrary admitted, the attestedfacts must also be.------------- 109

ported on credible testimony, are we to declare the induction incompleteand admit the facts or exclude them by asserting its presentcomprehensive character? Must we not reject the induction in the face ofthe attested facts? Have we in any way the right to call it alreadycomplete? To this Mr. Mill answers: -

"I answer we have that right whenever the scientific canons ofinduction give it to us; that is whenever the induction can be complete. Wehave it, for example, in a case of causation in which there has been anexperimentum crucis. If an antecedent A, superadded to a set ofantecedents in all other respects unaltered, is followed by an effect B whichdid not exist before, A is in that instance at least, the cause of B, or anindispensable part of its cause; and if A be tried again, with many totallydifferent sets of antecedents and B still follows, then it is the whole cause. If these observations or experiments have been repeated so often as toexclude all supposition of error in the observer, a law of nature isestablished; and so long as this law is received as such, the assertion thaton any particular occasion A took pace and yet B did not follow, withoutany counteracting cause, must be disbelieved."

These remarks of Mill utterly overthrow the position of the

pseudoscientific sceptics who impugn the validity of all abnormal facts onthe or ground of their being "opposed to the Laws of Nature."

Equally in the case of the phenomena of spiritualism as in that ofmiracle-evidence, the position of the ultra-'rationalistic' school is onlytenable when the assertion is put forward that the laws of nature - i.e. theobserved sequence of certain antecedents or sets of antecedents bycertain consequents - were temporarily suspended for a special purpose. But every Theosophist, philosophical Spiritualist, in discussing thephenomenal aspect of his belief; admits the presence of "somecounteracting cause" and with this admission before him it becomes notonly arbitrary, but unscientific, for the sceptic to deny on purely a priorigrounds phenomena attested by so many observers of repute andsagacity. This I think is apparent even from the standpoint of so rigid athinker as Mill. Arm chair Negation is on his declaration clearly shown tobe little better than an arrogation of omniscience. It is a reversion to the oldscholastic fallacy - before the days of Bacon and the foundation of scienceon observation and generalization upon facts - of attempting to settle allphilosophical questions on the starveling regime of Deductive Logic. Nojustification can be offered for such an exhibition of prejudice, unless - andin this lies the real point at issue in the theoretical handling of the question -the existence of any unknown laws or nature and that of beings competentto manipulate them or living men consciously or unconsciously furnishingthe conditions requisite for their manifestation is denied in toto. The formerplea is one which not even the boldest sceptic

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would care to urge; the progress and future prospects of science beingbased on the supposition that next to nothing has been yet ascertained ofthe secrets this magnificent Universe holds in store for posterity.

The denial of the latter assertion is simply worthless for the reasonthat in this case Scientists whine on the one hand professing theirunalterable devotion to the laws of Induction, deliberately give the lie totheir protestations by refusing for the most part even to entertain such apossibility, much less to examine the evidence on the validity of which theyproceed so presumptuously to dogmatize. Consult Dr. Bain's Logic Part II. This eminent psychologist while admitting in his discussion of the value ofHypotheses, "that it would seem irrational to affirm that we already know allexisting causes, and permission must be given to assume, if need be, anentirely new agent (p. 131) and also that "natural agencies can never be

suspended; they may be counteracted by opposite agencies" (p. 81), hasthe temerity to remark (p. 149) that all evidence to the effect that a tablerose to the ceiling of a room without physical contact is to be totallydisbelieved! What! This - the commonest experience of spiritualism, aphenomenon millions of investigators could if necessary vouch for - is to bedismissed with sneer by the 'scientific' reasoner! And for what reason? Because it conflicts with a complete Induction - the Law of Gravity. We willnot stop to consider whether Polarity is not the true explanation of thephenomena of 'gravitation.' We have merely to remember Mr. Mill'sremarks and the admissions of Dr. Bain himself. Why postulate asuspension of th law of gravity with a 'counteracting cause' in view. Theduty of the Scientists is clear, viz., to investigate and inform us of thenature of this cause, not to sit still in their arm-chairs and attack the veracityor sanity of countless painstaking observers. The foolish statement abovecommented upon is about as 'scientific' as would be the assertion thatwhen A lifts a stone from the ground, there is a suspension of law; thenecessary explanation clearly being that a new cause has intervenedproducing a new effect. Prof. Huxley has assured us that the possibilitiesof Nature are infinite; brags that outside of pure mathematics it isimprudent to make use of the term "impossible." In all such cases, as theone above, where the evidence in favor of a super-normal fact isexceedingly strong, our object should be to accept the attestations of thewitnesses and then search for the unknown "counteracting cause." Wasnot the existence of the planet Neptune first ascertained in this manner? Isit not the scientific Method of Residues - one of the triumphs of InductiveLogic - which Sceptics of the stamp of Professor Bain are deliberatelyignoring in the compilation of such sophistries as the specimen "on exhibit"above?

To what absurd lengths, however, some writers, claiming acommunity of common-sense with their fellow-men, can proceed is to beseen in the

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following, quotation from the well-known materialist, Dr. Ludwig Buchner;[1] "There can be no doubt that all pretended cases of clairvoyance restupon fraud or illusion. Clairvoyance, that is a perception of external objectswithout the use of the senses is an impossibility. No one can read anopaque sealed letter, extend his vision to America, see with closed eyeswhat passes around him, look into the future or guess the thoughts of

others. These truths rest upon the natural laws, which are irrefutable, andadmit, like other natural laws, of no exception. All that we know, we knowby the medium of our senses. There exist no super-sensual amid super-natural things and capacities; and they never can exist, as the externalconformity of the laws of nature would thereby be suspended. As little as astone can ever fall in any other direction than towards the centre of theearth, so little can a man see without using his eyes. Cases so repugnantto the laws of nature have never been acknowledged by rationalunprejudiced individuals. Ghosts and spirits have hitherto only been seenby children or ignorant and superstitious individuals. All that has beennarrated of the visits of departed spirits is sheer nonsense."

And this is "Science!" This the boasted freedom of Inductiveresearch - a priori negation and a fatuous bigoted scepticism. The last fewobservations just quoted in the present intellectual and social status of thewitnesses for these unpalatable psychic phenomena are simply folly, emptyvapourings of a distorted mind. Today it is Science that plays the bigot andinquisitor. Better the deposed idols of orthodoxy than the dead-sea fruits ofMaterialistic blindness! In the words of a celebrated physiologist, "Themorality which flows from scientific materialism may be comprehendedwithin these few words, 'Let us eat and drink for tomorrow we die.' Allnoble thoughts are vain dreams, the effusions of automata with two armsrunning about on two legs, which, being finally decomposed into chemicalatoms, combine themselves anew, resembling the dance of lunatics in amad-house." [2]

The question of the relation of the subjective to the objective in ourestimation of evidence is one of very great interest. We must premise ourremarks by saying that there is no intention here of discussing that feebleand contemptible receptivity known as credulity, which practically convertsthe person exhibiting it into a species of intellectual dust-bin into whichrumors of all kinds drift pell mell. "Rubbish shot here" is not the mentalsignboards the erection of which we advocate. But students of history andbelievers in the theory of cycles are compelled to admit that the progress ofbeliefs and opinions is one in which objective evidence as such plays arela-

-----------1. "Force and matter." p. 152. (Engl. Edit. Trubner & Co.) - A more

dogmatic work than which, though based professedly on inductiveprinciples, we may search in vain among the Patristic literature to find.

2. Prof. Rudolph Wagner quoted by Buchner "Force and Matter," p.

255.-------------- 112

tively unimportant part - that in short it is the mental predispositions ofhumanity at large which determine the intrinsic force of external factsconsidered in their relation to contemporary thought.

This feature of intellectual development is one fully verified by allhistorical data and indeed a corollary of the theory of cycles. For instancethe widespread diffusion of materialistic views at the present day mayseem to a superficial observer to be due to the fuller evidence as to the connection of mind and brain possessed by our modern physiologists andphysicist. But we find on closer inspection that the arguments ofMaterialism from Democritus and Lucretius to Buchner, have practicallyremained the same in their objective entirety - it is the subjectivedisposition of men in general to assimilate such interpretations of nature,that determines their present cogency. Experience shows us that theobjective in all similar cases, only acquires evidential force, when thesubjective corresponding to it in the human mind is in the ascendant. Takethe problem Miracle-evidence. Here again it is exceedingly questionablewhether the rationalistic contentions against the reality of the gospelphenomena have in any way increased in weight per se through thecenturies. Even Strauss admitted that hi had only re-stated the argumentswhich were always at the service of the pioneersof liberal thought. What then has determined the rebellion againstOrthodoxy, but the growth of a subjective tendency to reject all suchaccounts on a priori ground- the influence of a changed intellectualenvironment. Given Miracle-Evidence = X, and the original SubjectiveReceptivity = Y, the rejection of the former has been due not to, an intrinsicdiminution in the evidential force of X per se, but by a decline in the extentof the latter factor to perhaps Y/2 or Y/4, exemplified in the use of theterm a "growing antecedent improbability." Theosophists, however, whoadopt the philosophical plan of admitting the miracle-evidence but at thesame time of declining to base upon such a foundation the supernaturalinferences grouped under the head of orthodox christianity, are thus shownto be occupying a position impregnable to the assaults of Theologian andScientist alike. Again it was nothing but the preparedness of public opinionwhich resulted in the favorable debut of the Darwinian theory of evolution. The startling assumptions, geological, palaeontological and otherdifficulties, and lavish display of hypotheses, which characterized this

celebrated speculation at its outset, would have assuredly invoked itsrejection, but for the subjective receptivity of the scientific world in general.The subjective pre-disposition to receive such a view being alreadypresent, the objective correspondences in nature must - despite ofapparent checks and obstacles - be made to dove-tail with the theory. Itdid not rest on its objective evidences ''notits experimental demonstration" as Tyndall himself admits (BelfastAddress) but "in its general harmony with the method of nature as hithertoknown."

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This is therefore a distinct case in which mental conditions absolutelydetermine the cogency of objective data. As a convincing illustration of thecorrectness of this contention, we need only turn to the consideration of therelations of physical science and spiritualism. If objective evidence per sewas competent to enforce conviction, the acceptance of psychicphenomena as established facts would have now been a thing of the past. It is beyond question that the body of witnesses in favor of thesephenomena greatly exceeds in number that on which the assertions of anydistinct branch of science rests. These witnesses include some of the mostliberal scientists, and literary men, thinkers of the greatest perspicacity andacuteness, - inquirers rescued from the talons of Materialism, as well asformer Agnosts, Positivists and Sectarians.

Where in ordinary scientific investigation we have usually only thedictum of the individual experimenter to accept "on faith"; in accounts ofpsychic occurrences we are almost invariably presented with the collectivetestimony of numerous observers. How comes it about that Tyndall in hisBelfast Address can pay a deserved compliment to that luminary of theEvolution-School, Mr. A. R. Wallace, and in the same materialistic effusionstigmatise spiritualism as "degrading," thus indirectly impugning the powersof observation of the scientist whom he has just eulogized? [1] Darwinquotes or repeats the same author over 50 times in his "Descent of Man"but it is consistent for those who pin their faith to that work, to availthemselves in this way of the evidence of Mr. Wallace where it suits theirpurpose and to reject or ignore it wholly where it does not. Science, wehave been tod by one of its most eminent representatives, is bound to faceevery problem presented to it. Whether it does so, the treatmentexperienced by honest inquirers like Crookes, Zollner, Hare and others atthe hands of their purblind fellow scientist may be left to show. Well; we

have had the Popes of theology, we must now bear, as well as we may, thePopes and Inquisition of science.

Objective facts, therefore, present themselves differently to differentminds. The Christian idea of "Faith'' is not without its substratum of truth. And in questions such as those of Spiritualism and Theosophy, wemaintain that wanting the subjective receptivity of the individual mindobjective

----------1. The subjective deficiency resulting in this extraordinary

inconsistence is curiously exemplified in the following extract from a letterquoted in Crooke's "Phenomena of Spiritualism." (p. 82) It confirms ourposition as to the intrinsic force of evidence.

"Any intellectual reply to your facts I cannot see. Yet it is a curiousfact that even I with all my tendency and desire to believe spiritualistically,and with all my faith in your power of observing and your thoroughtruthfulness, feel as if I wanted to see for myself and it is quite painful to meto think how much more proof I want. Painful, I say, because I see that it isnot reason which convinces a man, unless a fact is repeated so frequentlythat the impression becomes a habit of mind." .... In other words the writer,though a liberal critic and even anxious to assimilate the facts, could notbecause his KARMA had not endowed him with that Subjective Receptivitywhich alone stamps objective evidence with a lasting cogency.--------------- 114

evidence is valueless. Facts by themselves however well supported byincontrovertible testimony make no appeal to the intellect if some recess isnot already prepared for their reception. And is not this Receptivity innatein many, if not in the majority of our brother-theosophists? Ought we not toregard our capacity to accept the teachings of the Masters as a gloriousKarmic Heritage - the outcome of some vague spiritual aspirations in afirmer existence - a ray from a distant past lighting up the Cimmerian gloomof the materialistic world in which we live? Such at least would seem to bethe teaching of the Secret Doctrine.

- E. D. Fawcett -----------

REINCARNATIONS OF MAHATMAS

A few words about what are called the "artificial" reincarnations ofMahatmas may be of service in clearing up some quite generalmisapprehensions on the subject. Of course it is hardly possible for us,under our present circumstances, to gain an understanding of theconditions governing these reincarnations, but some idea of the generalprinciple involved may be of material aid to us in our studies. Perhapscontinuous reincarnations might be the better term, since the word"artificial" is apt to convey the impression of something unnatural, whereasthey must be quite as much within the order of Nature as those of ordinaryhumanity. But they are distinguished from the latter by the fact that thecourse of physical existence is uninterrupted; that when one garment offlesh has served its purpose it is cast aside and another is straightwayassumed, until the Mission of the Great Soul is accomplished; whereaswith ordinary humanity there is a long subjective existence in theDevachanic state intervening between the periods of physical life.

But a consideration of the lives of the great teachers of the world willbring us to the conclusion that the reincarnated Mahatma does not at oncedemonstrate that he is what is called an Adept; that is, a person gifted withextraordinary attributes and with powers over the forces of nature. It isnecessary that the new personality should be developed; that it should bearoused to a consciousness of the Great Soul which animates it. Thepersonality is that collection of attributes and experiences amassed duringa single life in the physical. Through the right use made of theseexperiences, this personality, the Inner Self, raises itself to a recognition ofthe Higher Self and thereby unites its consciousness with that of the latter. This union once brought about, the higher consciousness is never lost.

This exalted state attained, the entity, - that which constitutes thefeeling of individuality - never departs from it. But each time the rein-

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carnation takes place the process has to be repeated for the outerpersonality. This, at first sight, will be apt to be regarded as an affliction,constituting a continuous series of struggles appalling in their long array,particularly when we are told in The ldyll of the While Lotus that to attainthe union with the Highest Self may mean to "retain life upon this planet solong as it may last." Many might at once be inclined to doubt whether aboon were involved in such a prospect.

On reflection, however, it will be seen that the real state of the case isquite the contrary. The struggle can occur but once for each personality. The Higher Self, "the proud, indifferent god who sits in the sanctuary,"remains undisturbed all the while, viewing the whole series of incarnationscalmly and unmoved, and unaffected by anything that may happen. It is aprocess of educating a long series or various personalities into aconsciousness of the Eternal, and each, on attainment, becomes one withthe Higher Self, sharing with all who have gone before, the lofty standpointfrom which the work is thenceforth carried on. Thus each personality of aMahatma, until its spiritual rebirth is accomplished, may have to endure toa greater or less degree, according to circumstances, that which we call sinand suffering, and all this sin and suffering is essential to its work in theworld. So it must have been with the personalties of all the great Masterswho have had their work to do in the world.

The Mahatma, however, can neither sin nor suffer, whatever thepersonality may do, for he well knows that there is no final distinctionbetween good and evil, between pleasure and pain, and that each and allwork alike to the same end. The nature of any particular personality of aseries varies, of course, according to the work on earth for which it is thechosen instrument, and so the period of the spiritual rebirth - or therecognition of, and union with, the Higher Self - may come at variouspoints, sooner or later, in the earthly career. There may be, and perhapsgenerally is, an intuitive perception of one's true Self in early childhood, asBrowning has so beautifully depicted in his Paracelsus, in the passagebeginning:

"From childhood I have been possessedBy a fire by - a true fire, or faint or fierce, As from without some master, so it seemed, Repressed or urged its current."

Te final consummation may come to pass either in youth, in earlymanhood, or in full maturity. When this time comes, one then recognizesthat all sin and suffering have been mere illusion; that they were butmeans to a given end.

This may throw some light on what are called the shortcomings ofpersons who may be far advanced in mystical development; shortcomingswhich the world cannot comprehend as consistent with their connection

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with grand spiritual teachings. The fact, however, affords no pretext to anyperson for self-excuse of their own shortcomings: a point in which lies agreat danger. By thus endeavoring to excuse themselves, and seeking apretext for selfish indulgences, they commit the profanation of attempting toexalt the finite consciousness of their lower Self, to the place the infiniteconsciousness Higher Self, which alone can rightly judge in suchcontingencies.

While the personality of the incarnated Master is a human being, withall the attributes which make any other human being, its constitution isnaturally of a finer order, so as to make it an instrument adapted to thework for which it has been brought into the world. Much may be learned inthis respect from the following extract from a letter from a Masterconcerning the reincarnations of Buddha:

"As in the legend of the miraculous conception, which came into theChristian religion from the Eastern source, the Buddha spirit overshadowsthe mother, and so prepares a pure and perfect home for its incarnatedself. The mother must be virgin in soul and thought."

The difference between the reincarnations of Mahatmas and those ofordinary humanity is, after all probably only one of degree. The sameexperiences must be passed through by each and all. The great end mustfinally be attained by the latter "even though it take billions of centuries," asKernning, the German mystic, powerfully puts it. And, with the former, itmust be the consummation also of billions of centuries. Time, however, isone of the illusions of the physical.

The process and course of the reincarnations of an individuality maybe symbolized by a string of beads, each new personality being theformation of a new bead and adding it to the series. Each bead seems tohave an individual consciousness which, however, in reality is theconsciousness of the whole. The circumstances of the physical life arewhat obscure the knowledge of this fact, a knowledge which is attained byclearing away the clouds that dim the light which is always there. Onreaching this state, the consciousness becomes transferred from that of thesingle bead to that of the whole, but its continuity is not thereby interrupted,any more than an interruption is necessitated by becoming familiar with allthe rooms in a house after leaving some particular room in which one'sinfancy has been spent, or by passing out of the house into the open air. The knowledge of the greater includes that of the less; the less is by nomeans lost, - it has been indispensable, but after its lesson has beenlearned its relative importance is diminished. It would be well for us tostrive to bear in mind that all our past personalities really exist today as

much as they ever did, and that they now are as much ourselves as is thisparticular present personality which we call ourselves.

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The following passage in Through the Gates of Gold is a powerfuland glorious picture of the state which consummates the union with thehighest Self and which transcend pleasure and pain, sin and suffering: "Inthat inmost sanctuary all is to be found: God and his creatures, the fiendswho prey on them, those among men who have been loved, those whohave been hated. Difference between them exists no longer. Then thesoul of man laughs in its fearlessness, and goes forth into the world inwhich its actions are needed, and causes these actions to take placewithout apprehension,alarm, fear, regret or joy.

- S. B.--------------

SOME POETRY OF THE SUFIS

DEAR PATH: I send you a little fragment from the Sufi poetry, andhope you will find it acceptable.

Rome, Italy - K.H.

A Parable of Jellaleddin

At the Beloved's door a timid knock was heard;And a voice came from within, sweeter than morning bird,

Softer than silver drops that from plashing fountains fall, Who is there?" - And the stillness stirred

For a moment and that was all.

And the lover who stood without, eager and full of fear,Answered the silver Voice, - "It is I, who am waiting here;

Open then, my Beloved, open thy door to me! But he heard the response ring clear

This house will not hold Me and Thee!"

And the door remained fast shut, and the lover went away Far into the desert's depths, to wait and fast and pray:To dwell in the tents of Sorrow and drink of the cup of Grief: And Solitude taught him each day, And Silence brought him relief.

And after a year he returned, and knocked at the close-shut door, And he heard the beloved's Voice as it answered him once more,"Who is there?" And soft as the dew, or the velvety rose leaf's fall, And low as when angels adore, He said - "'Tis Thyself that doth call!"

And his heart stood still with fear, and his eager eyes were dim; -Then through the silent night rang the sound of a marriage hymn; And the bolts and bars flew back, and the door was open wide, And fair on the threshold's rim Stood his Beloved, his Bride!

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THOUGHTS IN SOLITUDE

VI.

SIR PHILIP SIDNEY

When sickened with the petty aims of the world around - whenwearied and despairing in the quest of the ideal brotherhood, it isrefreshing to recognize a kinship of spirit even across the gulf of centuries -to feel that the brotherhood of love we seek for is no vain dream, and thatwhen we are worthy to enter its ranks, comrades such as Sydney will bethere to welcome us.

On reading over the life of this paragon of the Elizabethan period,though his actual achievement seems at first sight scarcely to warrant therenown he won, the aroma of his character which so captivated hiscontemporaries, is still felt to be the truest criterion by which to judge theman.

But the chief lesson to be learned by students of occultism from thelife of Sidney is that in proportion as passion rises in intensity is its power toact as the true alchahest in the transmutation of the baser metals of ournature into the pure gold of the heart.

For the mass of men who stagnate through life without one intensepassion to fire their nature, the formula of Eliphas Levi - modified asfollows, would indeed seem to be appropriate - though of course referringto the ultimate destiny, not to the result of any one earth-life. "The spiritualpassion towards good and the spiritual passion towards evil are the twopoles of the world of souls: between these two poles vegetate and diewithout remembrance the useless portion of mankind."

To see that Sidney was made in a more fiery mold, it needs but toread his "Astrophel and Stella." Though the complete purging of his natureand the conquest of self is only made apparent in the concluding sonnets,the passionate outbursts of his love, and the fiery path he had to tread aremanifest throughout the poem, and naturally form a bond of union - all thecloser when the culmination of the desire has been identical - with thosewho have had analogous experience.

It is perhaps difficult at first to realize how the love of an actual livingwoman should have the same purging and purifying effect as a similar loveidealized, but nature is not to be bound by rules of our making in hermethods of drawing different souls towards perfection. Both may be takenas illustrations of the fact that whether emotion starts from a pleasurable ora painful source, on reaching a high enough degree of intensity, it entersthe region where pleasure and pain are merged in one, and then it is that itbecomes the solvent of the man's lower nature.

It must indeed have been a fiery ordeal that Sidney passed through,for

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the earthly love by its intensity so to burn itself clean out of the heart, andleave only the lofty aspirations expressed in the following sonnet, whichtruly seem to formulate the very sum and substance of Theosophicthought.

"Thou blind man's mark, thou fool's self chosen snare, Fond fancies' scum, and dregs of scattered thought;Band of all evils; cradle of causeless care; Thou web of will whose end is never wrought!

Desire, Desire! I have too dearly bought With price of mangled mind thy worthless wareToo long, too long, asleep thou hast me brought, Who shouldst my mind to higher things prepare.But yet in vain thou hast my ruin sought; In vain thou mad'st me to vain things aspire; In vain thou kindlest all thy smoky fire:For virtue hath this better lesson taught - Within myself to seek my only hire, Desiring naught but how to kill desire."

- Pilgrim -----------------

"SHALL WE KNOW OUR FRIENDS IN HEAVEN?"

When that system of philosophy which is now known as the EsotericDoctrine was first given to the world, it was stated that, in the state of"Spiritual Bliss" or Devachan, - which was entered by the soul which hadpassed through the "World of Desire," or Kama Loka, after separation fromthe body - the soul was not alone but was surrounded by those friends whohad been loved on earth, and that these friends were as peaceful andhappy as the soul in whose company they were.

Some time afterwards the questions were submitted to the authoritiesin occult matters, the ninth of which, asking for further information as to theintercourse with beloved Souls, was especially directed to ascertainwhether those friends who accompanied the enjoyer of "Spiritual Bliss"appeared as they were when he died, supposing that he died first, or asthey were when they died themselves.

It is notable that, of the ten questions asked, only this ninth andanother also dealing with the same condition of "Spiritual Bliss" were leftunanswered, while most of the others were answered fully, not to sayvoluminously; so that the question we are considering received no furtherelucidation from the occult authorities, and consequently, still remainsopen.

Our best chance of arriving at approximately correct conclusions inquestions of this sort is by examining them in the light of the analogy

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afforded by those states of consciousness which are accessible to us whileexperiencing incarnated existence.

If we examine the various conditions of consciousness groupedunder the name of sleep, we may obtain a partial insight into the conditionsof after-death experience, and we may gain at least a clue to the solution ofthe question at issue.

In the ordinary course of events, before reaching the state of deepsleep we pass through an intermediate stage of dreaming, in which wereview the events of the day, many of our day's wishes and desiresworking themselves out and obtaining their fulfilment, and very often faces,which during the day have made a vivid impression on us, reappear in ourdreams, acting as we have seen them act and manifesting the variousmental and moral qualities which we believe them to possess; in short, inappearance, action, speech and thought very much as we know them inwaking life, sometimes as they are, sometimes as they have been formerly,and sometimes in several characters of varying age and growth in a singledream.

It would be very interesting to know what relation the image of aperson appearing in a dream has to the mental state, at the time, of theperson dreamed of, if it has any such relation, and what effect variouspersonalities have on each others' dreams while these dreams are inprogress; at present, however, we will do no more than indicate such a lineof inquiry, suggesting as a clue the modern discoveries in telepathy.

It is sufficient for our purpose that in the state of dreaming the imagesof our friends are present to us, similar in appearance and in mentalqualities to what they were when the state of dreaming began.

The next condition is that of dreamless sleep, some of the higherstages of which have been indicated in a very able article published in thefirst number of this magazine. Only two characteristics of this state needbe noticed, the second higher than the first; one is that it is a state ofpeaceful calm in which neither the body and physical surroundings, nor thedream-life with its surroundings are present to the consciousness, and theother, that it is the day of the intuitional faculties, the moral and ethicalnature, in which the soul becomes vividly conscious of moral law,

To what degree the moral environment of the soul, in this condition ofdreamless sleep, is influenced by the moral nature of other inindividualities, especially those of superior development, is also a veryinteresting inquiry, but at present we must be content with consideringdreamless sleep as acondition of peaceful rest and consciousness of moral law, in which the

soul is not conscious of the class of objects manifested in waking anddream life, and in which, consequently, friends could not be present to theconsciousness in any form at all similar to our waking or dream experienceof them.

These two states will give us a clue to the experiences after death in

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the "World of Desire" or Kama Loka, and in the state of "Spiritual Bliss" orDevachan. As in dreaming our desires obtain the gratification which wasdenied them in waking life, so that we often hear of sufferers from thirstdreaming of cooling streams, so we are told that in Kama Loka the lowerdesires we have accumulated during life must work themselves off beforeDevachan is reached.

From this we are led to infer that in Kama Loka our friends or at leastthose or them who have been associated with such desires, may bepresent to our consciousness in form, speech, and thought as we haveknown them in life.

In Devachan however, if our analogy be true, nothing resembling theordinary appearance of such friends, indeed nothing at all belonging to theclass of objects which are cognized by the senses, nothing but what issoundless and invisible can be present to the consciousness.

If, however, it be true that the moral nature of others has an influenceon our intuitional consciousness in dreamless sleep, it is also probably truethat the moral nature of others, especially of our friends, as being thosewith whom our moral nature is most in harmony, will influence ourconsciousness in the Devachanic condition, and will do so, of course, quiteirrespective of the question whether they are alive or dead, supposing it bepossible to reach the Devachanic state in so short a time as the survival offriends would imply.

But our friends, if present at all, will not be present to us in any visibleform, they will make themselves felt as a moral influence, strong inproportion to their purity and affinity to us.

We will conclude with a quotation from Sankaracharya which gives avery suggestive hint as to the entities really concerned in both waking anddream life:

"In dream where there is no substantial reality, one enters a world ofenjoyment by the power of manas. So it is in the waking life, without anydifference, all this is the manifestation of manas."

- Charles Johnston, F.T.S.Dublin, Ireland.--------------

SOME THEOSOPHICAL STATISTICS

Inasmuch as some interested persons have seen fit to publish indenominational papers, statements that the Theosophical Society has goneto pieces in India, and that those few who still remain in it are either weakdupes or else persons of obscure life and no influence, the following maybe of interest.

In 1879 the two great pioneers of this movement, Mme. H. P.

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Blavatsky and Col. H. S. Olcott, landed at Bombay in India, with nofollowers and but few adherents. They were met by a very small gatheringcomposed of some Brahmins, Parsees and others, who had joined thesociety by correspondence, while it was only in its infancy. It may beinteresting to know that the Diplomas of these gentlemen were engrossedand sent to them by the Editor of this magazine who was drawing up all theDiplomas that were being then issued. These men entered the pioneerranks because some of them had received intimations through their ownteachers that this was a movement having power behind it, and the othershaving intuitions that way.

In a short time interest arose, and when The Theosophist was startedit had an immediate recognition. Branch societies were started as follows:

In the year 1880, eight in Ceylon, and one in Bombay.

In 1881, seven in the following towns:Allahabad, Bareilly, Berhampore, Bhaunagar, Muddehpoorah.

In 1882, 26 divided among these towns:Adon, Arrah, Bankipore, Baroda, Bellary, Bhagulpore, Bhaunagar,

Bolaram, Calcutta, Cawnpore, Dharjeeling, Guntoor, Gya, Hyderabad,Jamalpore, Jeypore, Kishnaghur, Lucknow, Madras, Meerut, Nellore,Palghat, Poona, Secunderabad, Sholapore, Simla

In 1883, 37 as follows in:Aligarh, Bankura, Bara Banki, Beauleah, Bhowanipore, Burdwan,

Chakdighi, Chingleput, Chinsurah, Coimbatore, Combaconum, Cuddalore,Dacca, Delhi, Dumraon, Durbhanga, Fyzabad, Ghazipore, Gooty,Gorakhpur, Howrah, Jessore, Jubbulpore, Kapurthala, Karwar, Kurnool,Madura, Mayaveram, Midnapore, Moradabad, Narail, Negapatam,Ootacamund, Pondicherry, Rae Bareli, Searsole, Srivilliputtur, Tanjore,Trevandrum, Trichinopoly

In 1884, in Arcot, Chittoor, Dindigul, Tiruppatur, Periya-Kulam,Saidpur, Vellore, Vizianagram.

In 1885, 12 in: Anantapur, Arni, Benares, Cocanada, Dakshineswar, Fatehgarh,

Hoshangabad, Karur, Nagpur, Paramakudi, Rangoon, Seoni-Chappara,Siliguri

In 1886, in Bangalore, Cuddapah, Noakhali, Orai.

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All of the foregoing are in India. Ceylon has 8 branches, in thesetowns:

Bentota, Colombo (2), Galle, Kandy, Matara, Panadure, Welitara, andhave among their number some of the best known men of that historicIsland.

The officers and members of the Indian Societies include well knownHindus, who are officials in many instances under the English and nativegovernments, others being lawyers and merchants, who, if they have notthe honor of the acquaintance of the English and American missionaries,possess the respect and confidence of the community and the government. In Baroda the secretary is a Judge; at Beauleah he is the head master of aschool; in Berhampore a government executive engineer is in charge ofthe Branch; at Bhaunagar, the president is His Highness Prince HarisingjiRupsinghji; at Burdwan, the secretary is a professor in the Maharajah'scollege; at Hyderabad the president is a pensioned English official, and themembers include government servants of the Nyzam; at Madras we findthe eminent pleader T. Subba Row, and Judge Srinivasa Row; at Poonathe president is Judge, Khan Bahadur Navroji Dorabji Khandallavalla; atSecunderabad nearly all the best young Hindus and Parsees are members- they, however, do not know the missionaries since their caste is not lowenough.

The reason why English and American missionaries are found writingin our papers about the death of the movement there, is, that they mix onlywith uninterested Englishmen and very low caste Hindus and these latternecessarily know but little of the Theosophical Society being too muchengaged in tilling the soil or in acting as servants in missionaries' houses tohave the time to enter Branches. They are in precisely the position of themillions of poor working people in America whose spare time is spent inresting from labor. The missionaries do not mix with the better classHindus. This we know by actual experience. How then can they pretend toreport correctly. It would therefore seem wise for them to enquire at theproper quarter when seeking information to send to denominational papershere, and not to depend solely on imaginations which have a proneness forclothing fictions in fair words.

Our readers should also know that through the Theosophical Societymany Sanscrit schools have been started all over India, devoted toarousing interest in ancient religious books. Several papers in variouslanguages have come on the field. Sunday schools of Buddhism arecarried on in Ceylon; a theosophical paper called SaddarsanahSindaresah is published there, and altogether the interest and activity in theSociety's work have increased in all directions. The Ceylon work is soimportant that there is a separate headquarters there.

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Since the foundation of the Society but four charters have lapsed,and in January, 1887, there were in existence all over the world 132Branches. The distribution of these Branches is as follows:

In India: - In Bengal, 21: in Behar, 8; N.W.P., Oudh, and Punjab, 21; Cent. Prov., 4: Bombay, 6, Kathiawar, 2; Madras Pres., 38.

In Burmah there are 3: in Ceylon, 8; in England, 1; Holland, 1; Russia, 1; West Indies, 2; Africa, 1; Australia, 1.

The king of Burmah at one time requested Col. Olcott to go overthere.

The Branch in Greece has been long established and includes menof influence. The American Branches are in New York, Philadelphia,Boston, Malden, Rochester, Cincinnati, Chicago, Washington, SanFrancisco, Los Angeles and St. Louis.

We have not published the foregoing in order to arouse controversywith papers printed in the interest of any sect, but solely to put theosophistsand inquirers in America in possession of the actual facts. A faithful picture

of what we have ourselves seen in India would show a wider interest thanwe have been able in small space to outline, and we therefore feelincreased confidence that the work begun in New York in 1875 is not yetnear its close.-------

On June 1st a large convention of pundits, princes and instructorsassembled at Hardwar, India, to discuss plans for revival of Sanscrit andAryan literature. Col. Olcott was present by invitation to give his views.

CINCINNATI. At a recent meeting of this Branch, Bro. J. Ralston

Skinner .*. read a valuable paper on Cycles of Time. On this subject Bro.Skinner is an authority. The Branch is active and prospering.

ARYAN THEOSOPHICAL SOCIETY. The library of this Branch isincreasing. It now contains 221 books, and recently Mrs. M. L. Ritlerdonated to it 21 volumes.

ST. LOUIS. THE PRANAVA THEOSOPHICAL SOCIETY has justbeen formed here, with Bros. Throckmorton and Thos. M. Johnson asprime movers. Fuller particulars will appear in August.---------

LITERARY NOTES

THROUGH THE GATES OF GOLD - The authorship of Through theGates of Gold is now announced. It proceeds, as many have surmised,from the same source as Light on the Path and The Idyll of the WhiteLotus, " M.C." being the initials of Miss Mabel Collins, a gifted Englishwriter widely known in London, the writer of various popular novels beforeher attention was

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occupied by Theosophical work, and a member of a literary family ofeminence. The knowledge of the fact that she is the author of these worksis likely to make something of a stir in London literary circles. A newedition of Through the Gates of Gold is forthcoming with the author's nameon the title-page and with these words preceding the prologue:

"Once, as I sat alone writing, a mysterious Visitor entered my study,unannounced, and stood beside me. I forgot to ask who he was or why he

entered so unceremoniously, for he began to tell me of the Gates of Gold. He spoke from knowledge; and from the fire of his speech I caught faith. Ihave written down his words; but alas, I cannot hope that the fire shallburn as brightly in my writing as in his speech. - M.C."

THE YOGA WAY, a new theosophical work, is announced by theEastern Publishing Company. As the writer has had exceptionaladvantages for witnessing the wondrous and touching sympathy of theEsoteric Teachers with the sorrows and troubles of humanity, and hasbeen favored with opportunities for studying psychic phenomena notcommon to students, the announcement of this new book on occultism willbe welcomed by all students and readers of such literature in this country,

The work is in course of publication and orders can he addressed tothe Eastern Publishing Company, P.O. Box 784, New York.

"UNITED" - [1] This is a Theosophical novel by Mr. A. P. Sinnett, theauthor of Occult World, Karma, &c. It shows considerable skill in vividdescriptions. There will always be found a great difficulty by writers whoattempt "theosophical romances," inasmuch as Theosophy is incongruouswith romance, for if the latter be anything it is untrue, while Theosophyshould have no other tendency than toward truth. Hence it will he found foryet a long time, that the best theosophical romancers are such writers asAnstey who make a travesty of the thing as he did in "A Fallen Idol." Notbeing trammeled by adherence to a principle Anstey gave muchtheosophical truth under a garment of ridicule.

United is devoted to bringing the reader face to face with thepossibility of a "life-transfer" from one human being to another. It differsfrom Karma in omitting all phenomena except such as are connected withclairvoyance, in discussing another side of Occultism, and in appealingmore to the sentimental side of our nature.

The idea of "life-transfer" is not new, however, as it was exemplifiedin "Ghostland" which appeared some years ago anonymously and whichought to be read by those who are studying this subject.

THE STAFF OF ADAM AND THE SHEM-HAMMEPHORASH, is apaper read by Bro. S. C. Gould viii, F.T.S., before Massachusetts College,Boston, at Convocation S.R. of June 2, 1887. This staff was "given by theHoly and Blessed God, to the first man in Paradise," and descended toJoseph. It was put away with the special treasures of Pharoah. Thepamphlet will repay perusal. Address S. C. Gould, Manchester, N. H.

-------------1. George Redway, Convent Garden, London.

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TEA TABLE TALK

June, the witch, with her roses and daisies, and the freed Dryadscalling from forests and mountain streams, set the Tea Table tolanguishing, when presto! its thoughts wandered far afield; its familiarspirits fled! These rare companions scattered, what can their desertedhistorian do between the city's brazen walls, other than con the reminderssent floating back along their friendly wake?

Even Quickly, the grim, the saturnine, has been beguiled by summer. He writes: "I am doing fairly well with the trout, thanks, old man; but I'vehad a queerish, nervous shock. Serves me right, too. Jolting along in oneof those beastly Wagner cars, I saw great hollows in the banks, where landslides had taken place. I got to thinking of them intently; wished hard toexamine them; found myself out on the bank at such a place. Suddenlythe "limited" came along in the contrary direction from the train my astralself had left. It roared down on me: I got startled and confused. Althoughit could not strike me, it yet struck me full and square; - I felt the headlighthurled against my head! Jupiter! It sent me plunging back into my body(on my own train) with a nervous tremor and jar from which I haven't yetrecovered. See the dangers of leaving the body for puerile purposes,before you are fully poised and self-centred. True, I was out before I wasaware, but an occultist should always be aware of all things. I knew wellthat no catapult could injure or even disperse those fine molecules, or doaught more than pass through them. Yet so strong are the illusions ofmatter, that I lost my presence of mind in the uproar. Even mystics commitfolly! Let me tell you, Julius; it's been a lesson to me."

It does not seem that this lesson of my comrade's requires anyfurther comment from me.

The widow - bless her capricious heart! has also bethought her ofthe Tea Table. In a hand of the latest fashion, she writes a few lines airyas thistle-down, or as omelette soufflee.

"I've had an experience. Fancy! me!! But I have. I was talking tothe dear old Professor," (faute de mieux madame?) "and I saw a manstanding off to one side of us. His arms were folded, head bent; he waslooking at me intently: awfully interesting looking man; slender, pale,

grave, with those deep dark eyes don't you know? I shot a look up at him,that might ask why he stared so at poor me; (no compliments, S.V.P.)would you believe it? He wasn't there! Not there at all! It made me feelawfully funny, I can tell you; sick, you know. But I got out my salts, and thedear old Professor rambled on so delightfully, (should you say now, that hewas over 60?) that I forgot all about it, when presently, there was the managain, and when I looked up again he wasn't. Don't you call that horrid? the worst of it was that some twenty minutes later when I'd quite forgottenhim, there he stood again. I wasn't going to look up and be taken in oncemore, even by the shadow of a man. But I just had to, and there he was,really there in the flesh this time, folded arms, eyes, look and all, just as Ihad seen his image

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half an hour before, and this time he was actually introduced to me while Ilonged to pinch him to see if he was real. But I guess he is; awfullyfascinating too. Write me at once whether I saw him beforehand in theastral light, or whether it was he in his astral body. No; don't write; wire."

In the astral light, belle dame, though if he hadn't turned up in propriapersonam to be properly introduced, I might have thought he was a chela,sent to look you over. Chelas have been so sent in the astral body, asseveral of our theosophists know. Sometimes the chela's body (astral) isused for this purpose; sometimes the chela is but partly conscious of hismission: like a faithful mirror he reflects back what he has seen.

Do you ask why teachers should not come, or look acrossthemselves? Does a General run about hither and thither? or does he"say to one man - 'Go,' and he goeth; and to another, - 'Come!' and hecometh?" Do we use a derrick when a crow bar will answer? Nature hasher law of economy, nor are these higher forces to be squandered. Yet letnothing that you may hear or see, excite surprise. That you are able to seeor hear anything on the planes above the material, is due to "synchronousvibration."

"The Real is substance (that which substands) in its condition ofspirit. The phenomenal is Substance in its condition of densification. It ismade manifest through motion. There is no arbitrary line of separationbetween them; only a transitional difference." Now the moment that anouter sensation (outer as contrasted with the other) of wonder or of fear,shoots through you, the inner vibration is modified, your motion is out ofaccord with that by which the Real is for the moment made manifest, you

see and hear no more, and the precious opportunity is lost. Be calm andobserve all: afterwards test all. There are two things to be remembered,two watchwords to sink deep into the fibres of the heart. 1. Nothing canharm the pure soul. 2. "Perfect love casteth out fear." If you love thewhole, what place remains for fear? you have then fulfilled the injunction ofKrishna and your soul "participates in the souls of all creatures." If youhate or fear aught, you are separated in somewhat from the Universal soul; you cannot advance one step beyond that limitation.

The mother is not without her tribute to occultism. "You will beinterested, dear Julius, in knowing that of late I have puzzled much oversome occult points - as the method of the soul's entrance into the body. Atonce I bethought me that I had been reading a book and left off just whereit began to explain that point. I went to my traveling book-case to get thatbook and after looking them all over, it came to me that I had no such bookafter all. The strange part is that this happens whenever I am studying outsome such problem, and each time I am deluded so that I do not recall theprevious deceptions, until after I have searched well for that book."

Dear lady! In other climes and in a brighter age she doubtless hadsuch books; many of us had. All can recover their golden contents if wepurely desire, earnestly strive. Eliphas Levi said that he had books "inDreamland" which were well known to him and which he often read there.He even drew from them illustrations which are reproduced in his workswithout explanatory text, much to the bewilderment of students. A ladywrote to the PATH some

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weeks back, that she distinctly remembered an article which she had readin it with great interest, but on seeking the article to show to a friend, shewas confounded to find nothing of the kind in the magazine. She gave thesubject, which was one upon which no article has been published. All ourfriends have individual experiences, some like these, some differing. Theyare recollections, and as we are all trying to get back our past, theseglimpses must encourage us. As to the entrance of the soul into the body,the mother should see in the Upanishads some teaching upon that point: reflect also upon these lines in the Bagavad Gita. "All things which havelife are generated from the bread which they eat. Bread is generated fromrain; rain from divine worship, and divine worship from good works."

A friend across the sea sends us the following: "A rather interestingquotation from Herodotus, may be suitable for your Tea Table, in

juxtaposition with an extract from Baron von Reichenback's Researches inAnimal Magnetism. Herodotus writes: Euterpe chap. 44.

"'From my great desire to obtain information on this subject, I made avoyage to Tyre, in Phoenicia, where is a temple of Hercules held in greatveneration. Among the various offerings which enriched and adorned it, Isaw two pillars; the one was of the purest gold, the other of emerald, whichin the night diffused an extraordinary splendor. This temple, as theyaffirmed, has been standing ever since the first building of the city, a periodof 2,300 years.'

"Reichenbach writes, p. 57. 'A large rock crystal, 8 inches thick, wasplaced in a room and the darkness was rendered complete; the sensitiveat once discovered the place where the crystal stood, and gave in all theexperiments the same account of its light. She described the light assomewhat of the form of a tulip, extending upwards about 5 inches. Thecolor she described as blue, passing above into a perfect white, while a fewscattered threads or stripes of red light ascended into the white. The flamewas in motion, undulating and scintillating, and cast around it anillumination extending over a circle of more than 6-1/2 feet in diameter.'"

Thanks, Brother, for bridging the distance with this fresh and everneeded reminder that we shall look to the diurnal for the correspondencesof the Eternal, manifest in the small as in the great.

- Julius-----------------

The wise man, the preacher, who wishes to expound this Sutra, mustabsolutely renounce falsehood, pride, calumny, and envy. He should neverspeak a disparaging word of anybody; never engage in a dispute onreligious belief; never say to such as are guilty of shortcomings: "You willnot obtain superior knowledge." - Saddharma-Pundarika

O M

--------------------------

A U M

Brahman, the first cause, swells by means of meditation; hence is

produced matter; from matter mind, breath and intellect, the seven worlds,and from the works performed by men in the world, the eternal effects,rewards and punishments of works. - Mundaka-Upanishad

Behind thee leave the merchandise,Thy churches and thy charities;And leave thy peacock wit behind;Enough for thee the primal mindThat flows in streams, that breathes in wind.

- Emerson

THE PATH -----------------------------------------------------------------------------------------------------------Vol. II August, 1887 No. 5-----------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

LETTERS ON THE TRUE

III.

MY COMRADES: -As we turn our thoughts in upon ourselves, we find the good on top;

the bad is below. We must set the blaze of self-examination to the taskand drag out the lurker within. We think we have abandoned ambition andcomfort, but we have only given up those of the lower plane, the merereflection of the great ambitions and joys of a larger life. The rays of Truthburn up the covers we had placed upon those seeds, and then the realseeds begin to sprout and cause new troubles. Do not ignore this; it

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has cost others many years and tears of blood to self-learn it. Men havebeen deceived as to their motives up to high passages of the Way.

Indolence is a great deceiver. We trust to the sufficiency of "ourDivine Spirit," and so hope to reach the goal easily with the naturalevolution of the race. We forget that the kingdom must be taken byviolence. It is by no means sure that we shall make the connection withspirit in this life journey. Thousands may and do fail to make it. Yourdivine spirit is only yours in so far as it is that of all others equally; notyours but ours, making us one. The Bagavad-Gita destroys the idea that ifthere be in us this higher self, it will, even if we are indolent, triumph overthe necessity for effort, and lead us to find beatitude in common with thewhole stream of man. "The man of doubtful mind enjoys neither this worldnor the other (the Deva world) nor finds beatitude." Sometime then duringthe period of choice for the race this self must be discovered, purified andset free. The period is long - but it ends. The unprogressed soul fallsback: it may die, for only the spiritual monad is incorruptible. On the soulitself depends this spiritual polarity; each personality heightens or lessensit by the greater or smaller impetus given by him to the life of the lower self. Its luxurious growth throttles the true self as mistletoe devitalizes the live-oak. "Bitten by the world, like one bitten by a great serpent; darkened withpassion, like the night; changing its dress in a moment like an actor; fair inappearance, like a painted wall;" thus the Upanishad warns us against theelemental self.

These warnings are not meant to discourage, but to strengthen. TheWay is narrow, but it is there. So narrow it is, and so often lost amid thebustling highways of life, that many who have wandered far afield still thinktheir feet are set upon it. There is ofttimes much to discourage us in theattitude of our nearest friends. They are on far shores, and when we arrivethey speak of the small potato patch they tend and see nothing in our talkof what is over the sea, and of the grander interests beyond the little placethey stand on. This is a blow dealt the inner man and hurts inside. Life isall up in arms against us. A letter sent me by one of my comrades goesclearly and nobly to the root of this matter:

"Dear Jasper: I gave your letter to a distressed soul: she returnedthanks saying it was a cooling draught to one athirst. The thanks of courseare yours.

"Now this lady says it was refreshment to the weary, that letter True,or she would not say it. But it was not so to me nor to you. It all seems so

well understood to be so. We needed it not. But she illustrates a certainstate of progress. She is not yet where we are, but which is happier? Sheis happier, but poorer in hope. We are not all too happy, but are rich inhope, knowing the prize at the end of time, and not deterred by the

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clouds, the storms, the miasmas and dreadful beasts of prey that line theroad. Let us then at the very outset wash out of our souls all desire forreward, all hope that we may attain. For so long as we thus hope anddesire we shall be separated from the Self. If in the Self all things are, thenwe cannot wish to be something which we can only compass by excludingsomething else. Standing where we are, let us purify ourselves to be allthings.

"So being beyond this lady so grateful, we find that everything wemeet on this illusory plane of existence is a lure that in one way or anotherhas power to draw us out of our path. That is the point we are at, and wemay call it the point where lures of Maya have omnipresent power. Therefore we must beware of the illusions of matter.

"Before we got to this stage we knew the fateful lure, the dazzlingmirror of the elemental self, here and there in well defined places andintrenched as it was, so to say, in strongly marked defenses. Those weassaulted; and that was what it desired, for it did think that it then had noneed to exercise the enchantment which is hard because so subtle, and sodistributed here and there that we find no citadels to take, no battalions inarray. But now our dearest friends are in league with this beautiful,deceitful Maya. [1] How strongly do I realize the dejection of Arjuna as helet his bow drop from his hand and sat down on his chariot in despair. Buthe had a sure spot to rest upon. He used his own. He had Krishna near,and he might fight on.

"So in passing along past those stages where the grateful lady andothers are, we may perhaps have found one spot we may call our own andpossess no other qualification for the task. That spot is enough. It is ourbelief in the Self, in Masters: it is the little flame of intuition we haveallowed to burn, that we have fostered with care.

"Then come these dreadful lures. They are in fact but merecarcasses, shells of monsters from past existences, offering themselvesthat we may give them life to terrify us as soon as we have entered themeither by fear or love. No matter which way we enter, whether byattachment to them or by repugnant horror, it is all one: they are in one

case vivified by a lover: in the other by a slave who would be free butcannot.

"Here it is the lure of enjoyment of natural pleasures, growing out oflife's physical basis; there it is self-praise, auger, vanity, what not? Eventhese beautiful hills and river they mock one, for they live on untrammeled. Perhaps they do not speak to us because they know the superiority ofsilence. They laugh with each other at us in the night, amused at the wildstruggles of this petty man who would pull the sky down. Ach! God ofHeaven! And all the sucklings of Theosophy wish that some great, welldiplomaed adept would come and open the secret box: but they do not

-----------Maya, i.e., "illusion."

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imagine that other students have stepped on the spikes that defend theentrance to the way that leads to the gate of the Path. But we will notblame them, nor yet wish for the things - the special lots - that some ofthem have abstracted, because now that we know the dreadful power thatdespair and doubt and violated conscience have, we prefer to preparewisely and carefully and not rush in like fools where angels do not passuninvited.

"But, Companion, I remind you of the power of the lure. This Pathpasses along under a sky and in a clime where every weed grows a yard inthe night. It has no discrimination. Thus even after weeks or months ofdevotion, or years of work, we are surprised at small seeds of vanity or anyother thing which would be easily conquered in other years of inattentivelife, but which seem now to arise as if helped by some damnableintelligence. This great power of self-illusion is strong enough to create aroaring torrent or a mountain of ice between us and our Masters. - Z. . . . . ."

The Path lies not in extremes but midway, like that Sun whose centreis everywhere, like that Eternal Liberty which Boehme says is the middle-most and within all things. We must pin ourselves down to a rigidappreciation of the mathematical workings of Law and trace theirconnection with our own constitution. It would seem well to take all thesuggestions we can get, but I have known travelers on western prairieswho preferred to go a day's journey out of their road, rather than make

inquiry of a passer by. If the law of Continuity remains unbroken, as it mustif it exists at all, and from its very nature cannot be suspended, then theremust be personalities far more progressed than ourselves, somewherealong the vast chain stretching from man to the Deity. I have heardcomrades repel the idea that any "Master" could aid them. The westernmind detests that word; American boys will not even say "schoolmaster." And yet it is only an equivalent for Teacher, and how glorious are theteachings.

If a man's magnetic sphere be confused, however, he cannot feel theattraction of higher spheres; he does not believe in their existence. If theydo not exist to his hope or his intuition, for him they are not, nor will he feeltheir benefit even indirectly until he shall have evolved enough spiritualenergy to enable him to assimilate the currents which unceasingly flowfrom them to raise the powers of the race. Let every man have his mindwithin his own power and resolve firmly to believe. Our own is everywhereif we will only take it! We do not justly value the gifts of Truth given uswithout personal attestation. We clamor for persons and authorities; wehave a sense of injury which cries to the echo; "if Truth be true she willsign her name." Not always: for how then can the perceptions of men betested in the absence of genuine relations? How can those students bediscovered who do not depend upon a revenue stamp to recognize agenuine article? If a man receives a gem, does he growl because thejeweler's case came

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not with it? What lustre can a name add to Truth? We should need noguarantee beyond the spirit of the words; the words themselves are oftentraps. Nothing avails us at last but the touch-stone of our own souls; it isdeeply concealed in the heart, far beyond the elemental nature. It is notmind, judgment, reason: it is the fire which tests and welds.

- Jasper Niemand, F.T.S.------------------

THE POETRY OF REINCARNATION IN WESTERN LITERATURE

PART II.

BRITISH POETRY

From "Intimations of Immortality"

Our birth is but a sleep and a forgetting The soul that rises with us, our life's star Hath had elsewhere its setting And cometh from afar. Not in entire forgetfulness And not in utter nakednessBut trailing clouds of glory do we come From God who is our home.Heaven lies about us in our infancy Shades of the prison house begin to close Upon the growing boyBut he beholds the light, and whence it flows He sees it in his joy.The youth who daily farther from the East Must travel, still is nature's priest And by the vision splendid Is on his way attended.At length the man perceives it die away And fade into the light of common day.

- Wm. Wordsworth

A Remembrance

Methinks I can remember when, a shade All soft and flowery was my couch, and I A little naked child, with fair white fleshAnd wings all gold bedropt and o'er my head Bright fruits were hanging and tall balmy shrines Shed odorous gums around me, and I lay Sleeping and waking in that wondrous air

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Which seemed infused with glory, and each breeze

Bore as it wandered by, sweet melodies;But whence, I knew not. One delight was there Whether of feeling or of sight or touch I know not now - which is not in this earth, Something all glorious and all beautiful, Of which our language speaketh not, and which Flies from the eager grasping of my thought As doth the shade of a forgotten dream. All knowledge had I, but I cared not then To search into my soul and draw it thence. The blessed creatures that around me played I knew them all, and where their resting was, And all their hidden symmetry I knew, And how the form is linked into the soul, I knew it all, but thought not on it then I was so happy.

And once upon a timeI saw an army of bright beaming shapesFair faced and rosy cinctured and gold wingedApproach upon the air. They came to meAnd from a crystal chalice silver brimmedPut sparkling potion to my lips and stoodAll around me, in the many blooming shades,Shedding into the centre where I layA mingling of soft light, and then they sangSongs of the land they dwelt in; and the lastLingereth even till now upon mine ear. Holy and blest Be the calm of thy rest For thy chamber of sleep Shall be dark and deep They shall dig thee a tomb In the dark deep womb In the warm dark womb..

Spread ye, spread the dewy mist around himSpread ye, spread till the thick dark night surround him.Till the dark long night has bound him Which bindeth all before their birth

Down upon the nether earth.The first cloud is beaming and bright The next cloud is mellowed in light The third cloud is dim to sightAnd it stretches away into gloomy night.Twine ye, twine, the mystic threads around himTwine ye, twine, till the fast firm fate surround himTill the firm cold fate hath bound him Which bindeth all before their birth Down upon the nether earth.

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The first thread is beaming and bright The next thread is mellowed in light The third thread is dim to sight,And it stretches away into a gloamy night. Sing ye, sing, the fairy songs around himSing ye, sing, till the dull warm sleep surround him Till the warm damp sleep hath bound him Which bindeth all before their birth

Down upon the nether earth.The first dream is beaming and bright

The next dream is mellowed in light The third dream is dim to sight

And it stretches away into gloomy night.

Then dimness passed upon me and that songWas sounding o'er me when I wokeTo be a pilgrim on the nether earth.

- Dean Alford, 1850

From "Cato's Soliloquy on the Soul"

Eternity - thou pleasing, dreadful thoughtThrough what variety of untried beingThrough what new scenes and dangers must we pass?

The wide, the unbounded prospect lies before meBut shadows, clouds and darkness rest upon it.

- Joseph Addison

Returning Dreams

As in that world of I dream whose mystic shades Are cast by still more mystic substances, We ofttimes have an unreflecting sense A silent consciousness, of some things past So clear that we can wholly comprehend Others of which they are a part, and even Continue them in action, though no stress Of after memory can recognizeThat we have had experience of those things Or Sleeping or awake: Thus in the dream,Our universal Dream, of Mortal lifeThe incidents of an anterior dream,Or it may be, Existence, noiselessly intrude Into the daily flow of earthly things,Instincts of good - immediate sympathies Places come at by chance, that claim at once An old acquaintance - single random looks That bare a stranger's bosom to our eyes; We know these things are so, we ask not why But act and follow as the Dream goes on.

- R. M. Milnes, (Lord Houghton).

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From "The Mystic"

Who dreams not life more tearful than the hoursSince first into this world he wept his wayEarthward, may be called of God, man's soulIn patriarchal periods, comet-like

Ranges, perchance, all spheres successive, and in eachWith nobler powers endowed and senses newSet season bideth.

- Philip James Bailey

From "De Profundis"

BIRTHOut of the deep, my child, out of the deep. Where all that was to be, in all that was, Whirled for a million aeons thro' the vast Waste dawn of multitudinous eddying light - Out of the deep, my child, out of the deep, Thro' all this changing world of changeless law, And every phase of ever heightening life, And nine long months of ante-natal gloom, Thou comest.

- A. Tennyson

Tennyson also writes:-

For how should I for certain hold Because my memory is so cold, That I first was in human mould?

It may he that no life is found Which only to one engine bound Falls off, but cycles always round.

But, if I lapsed from nobler place, Some legend of a fallen race Alone might hint of my disgrace.

Or, if through lower lives I came - Tho' all experience past became Consolidate in mind and frame -

I might forget my weaker lot; For is not our first year forgot?The haunts of memory echo not.

Some draughts of Lethe doth await As old mythologies relateThe slipping through from state to stateMoreover, something is or seems, That touches me with mystic gleams, Like glimpses of forgotten dreams -

Of something felt, like something here; Of something done, I know not where Such as no language may declare.

In Shelley's poems the ideas of pre-existence and many lives mayfrequently be met expressly or implied. The title over one of his songs ofunrest "The World's Wanderer" evidently alludes to himself, as do the linesin it

"Like the world's rejected guest."

The song of the spirits in "Prometheus Unbound" pictures vividly thehuman soul's descent into the gloom of the material world:

To the deep, to the deep, Down, down!

Through the shade of sleepThrough the cloudy strifeOf Death and of LifeThrough the veil and the barOf things which seem and areEven to the steps of the remotest throne, Down, down!

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While the sound whirls around Down, down!

As the fawn draws the hound As the lightning the vapour As a weak moth, the taper;

Death, despair; love, sorrow; Time both; today, tomorrow; As steel obeys the spirit of the stone Down, down!

In the depth of the deep Down, down!

Like the veiled lightning asleep Like the spark nursed in embers, The last look love remembers, Like a diamond which shines On the dark wealth of minesA spell is treasured but for thee alone, Down, down!

The Retreat

Happy those early days when I Shined in my angel-infancy Before I understood this place Appointed for my second raceOr taught my soul to fancy aught But a white celestial thought; When yet I had not walked above A mile or two from my first love, And, looking back, at that short space Could see a glimpse of his bright face When on some gilded cloud or flower My gazing soul would dwell an hour And in those weaker glories spy Some shadows of eternity; Before I taught my tongue to wound My conscience with a sinful sound Or had the black art to dispenseA several sin to every sense,But felt through all this flashy dress Bright shoots of everlastingness.

Oh, how I long to travel backAnd tread again that ancient trackThat I might once more reach that plain Where first I left my glorious train; From whence the enlightened spirit see, That shady city of palm trees.But ah! my soul with too much stay Is drunk and staggers in the waySome men a forward motion love,But I by backward steps would move And when this dust falls to the urn, In that state I came, return.

- Henry Vaughan --------

Edmund W. Gosse treats the idea of Wordsworth's "Intimations" in away directly opposite to the older poet, in these verses:

To My Daughter

Thou hast the colors of the Spring The gold of king cups triumphing The blue of wood-bells wild, But winter thoughts thy spirit fill And thou art wandering from us still Too young to be our child.

Yet have thy fleeting smiles confessed Thou dear and much desired guest That home is near at hand. Long lost in high mysterious lands Close by our door thy spirit stands In journey well nigh past.

Oh sweet bewildered soul, I watch The fountains of thine eyes, to catch New fancies bubbling there,To feel one common light, and lose The flood of strange etherial hues Too dire for us to share!

Fade, cold immortal lights, and make This creature human for my sake Since I am nought but clay;An angel is too fine a thingTo sit behind my chair and sing And cheer my passing day.

I smile, who could not smile, unless The air of rapt unconsciousness Past with the fading hours; I joy in every childish signThat proves the stranger less divine And much more meekly ours.

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From "A Record"

None sees the slow and upward sweep By which the soul from life-depths deep Ascends, - unless, mayhap when free With each new death we backward see The long perspective of our raceOur multitudinous past lives trace.

- William Sharp-----

THE PATH has already shown Browning's expression ofReincarnation contained in Paracelsus. In his poem "One Word More"occur these lines also:

I shall never, in the years remainingPaint you pictures, no, nor carve you statues This of verse alone one life allows me Other heights in other lives, God willing.

Similar glimpses of this thought occur in Byron, Pope, Coleridge,Swinburne and others, but it is difficult to select a continuous and completewording of it in them.

- E. D. Walker --------------

NOTES ON THE ASTRAL LIGHT FROM ELIPHAS LEVI'S WORKS

(Continued)

That which is true in cause, is real in effect; that which is not realizeddoes not exist. The realization of speech is the Word, properly so called athought is realized in becoming a word - realized by signs, by sounds, byfigures. This is the first degree of realization. Then it impresses itself uponthe Astral Light by these signs or words, it influences other minds byrepeating itself in them, refracts itself in traversing the imaginations ofothers, assumes therein new forms and proportions, and finally transmutesitself into actions and modifies society and the world. This is the lastdegree of realization. Those who are born in a world which is modified byan idea, bear the imprint of it, and it is thus that the word is made flesh.

The Astral Light, figured in ancient symbology by the serpent biting itstail, represents in turn, folly and prudence, time and eternity, the Tempterand the Redeemer; thus this Light, being the vehicle of life, serves as anauxiliary alike to good or evil, assumes the fiery shape of Satan as well asthe form of the Holy Spirit. It is the universal weapon in the wars of theAngels, feeds the fires of Hell, and furnishes the lightning of Saint Michael. It may be likened to a horse that has the attributes of the chameleon, andreflects always the armor of its rider,

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The law of realization produces what may be called magneticrespiration; which impregnates objects and places, and communicates tothem an influence corresponding to our dominant wishes. In a word, theuniversal agent, the latent Astral Light, tends ever to equilibrium; it fillsevery void, and aspires ever to repletion. For this reason vice iscontagious, just as are certain physical maladies, and so it workspowerfully for the proselytism of either vice or virtue. For this reason, also,relics, be they either of saints or of great criminals, may produce marvelouseffects either of sudden conversion or perversion. The soul breathes justas the body does; it draws in that which it esteems happiness, and givesout the ideas which result from its inmost sensations. So diseased souls

have a bad breath, and vitiate the moral atmosphere; that is to say, theymingle impure reflections with the Astral Light which penetrates them, andthus establish deleterious currents.

We are often astonished, when in society, at being assailed by evilthoughts and suggestions that we would not have imagined possible, andwe are not aware that we owe them solely to the presence of some morbidneighbor; this fact is of great importance, since it relates to themanifestation of conscience - one of the most terrible and incontestablesecrets of the magic art.

This magnetic respiration throws about the soul a halo, of which it isthe centre, and surrounds it with the reflection of its own actions, whichmake for it a heaven or a hell.

No actions are isolated, and none can be hidden: everything that wereally wish, that is to say, everything that we confirm by our acts, remainsin the Astral Light, in which its reflections are preserved; these reflectionsagain influence our thoughts, by mingling with our lucidity, and thus a manbecomes, and continues to be, the author of his destiny.

The Astral Light, combining with ethereal fluids, forms the astralphantom of which Paracelsus speaks in his philosophy of intuition. Thisastral body, being freed at death, attracts to itself, and preserves for a longtime, by the sympathy of likeness, the reflections of the past life; if apowerfully sympathetic will drafts it into the proper current, it manifestsitself in the form of an apparition.

The Astral Light, transmuted into human light at the moment ofconception, is the primary envelope of the soul. This fluidic body, like themass of the Astral Light, has two contrary movements, attractive on theright hand, and repulsive on the left; or reciprocal, as in the case of the twosexes; this produces in us the strife of contending emotions, andcontributes to the terrors of conscience: thus are produced in ussometimes temptations, sometimes subtle or unexpected graces.

This is the explanation of tile traditional dogma of the two attendant

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Angels who help us or oppose us: these two movements of the Astral Lightmay be represented by a Balance, in which are weighed our resolutions.

The Astral body is not always of the same sex as the material body: that is to say, these two forces, swaying, so to speak, from right to left,often seem to contradict the visible organization; thus are produced thestriking errors of the human passions, and thus may be explained, although

without in the least justifyng them, the amorous peculiarities of anAnacreon or a Sappho.

There are persons who cannot be offended with impunity, and onewho does them an injury may begin to die from that very moment; thereare some men whose influence is felt at once, and whose mere glance maychange the direction of the current of our life.

The basilisk who killed by his look, is not a fable, but a magicallegory. As a rule, it is injurious to the health to have enemies, and it isnot possible, with impunity, to brave the reprobation of anyone beforeopposing ourselves to a force or a current, we should be sure that theperson or the current is not stronger than we are; otherwise, we shall beoverwhelmed even annihilated. Many sudden deaths are attributable to noother cause than this. The dramatic deaths of Nadab and Abihu, ofAnanias and Sapphira, were caused by the electric currents of the faith thatthey outraged.

The intense reprobation that was aroused by the massacre of St.Bartholomew was the sole cause of the horrible malady and death ofCharles IX; and Henry IV, if he had not been sustained by the enormouspopularity which he owed to his personal magnetism, or the sympatheticpower of his astral life, could scarcely have survived his conversion, andwould have perished beneath the contempt of the Protestants, combinedwith the distrust and hatred of the Catholics.

Unpopularity may he a proof of integrity and courage, but it is never aproof of political wisdom. Outrages to public opinion are fatal to statesmen; and it is possible to recall the premature and violent death of more thanone illustrious man, of which it is not fitting to speak here. These verdictsof public opinion may be very unjust, but they are none the less causes offailure, or even sentences of death. On the other hand, injuries done to asingle human being may, and unless reparation is made, must, cause thedestruction of a community or of a whole nation. This is what is meant by"the cry of blood" - for at the bottom of every injustice, lies the germ of ahomicide.

It is because of these terrible laws of solidarity, that Christianityinsists so strenuously upon the forgiveness of injuries, and the necessity ofreconciliation. He who dies without forgiving his enemy, hurls himself intoeternity armed with a dagger, and devotes himself to the horrors of eternalmurder. - B. N. Acle, F.T.S.--------------- 141

THE SYMBOLISM OF THE EQUILATERAL TRIANGLE [Read at a Meeting of the Aryan Theosophical Society, N.Y., May 31,1887]

The triangle holds its place as a symbol in the mathematics of idealproportions. As a symbol in ethics it at once suggests the idea ofmathematical exactness and method in connection with spiritual problems. A true spiritualism is able to demonstrate its position in the exactness of theonly method known to finite comprehension as exact, and leads to theinference, that a law can express more than the law giver. The law ofmathematics hold our highest concept of absolute Truth. The law isuniversal, and in its unfolding gives us the highest possible relation. Music,art, poetry, all that we know of the ennobling and beautifying expressions ofthe soul, manifest themselves in numbers. The truth of music is inmeasure; the truth of art is in proportion; the truth of poetry is in ratio. Science has never revealed anything but a broader application of the law ofnumber. Chemistry is combination or addition. Botany is analysis orsubtraction. In astronomy we strike the true because the incomprehensible- we deal with the unknown quantity. The true basis of reasoning is fromcause to effect. To correctly measure the force of a stream we will go to itssource. When the source is unknown, it becomes the unknown quantity ofour calculation, and through the application of it as an unknown quantity,we approximate to a true knowledge of it. In dealing with the greatest of allproblems - that of existence - mathematical principles have been ignored. Iknow it is objected that mathematics are too cold for religion. "We want thewarmth of sentiment and emotion in spiritual things." The warmth ofsentiment and emotion, unsupported by the truth of mathematics, is thesong without music, poetry without rhythm, and art without harmony. Itabides where music, poetry and art have not yet become the language ofthe soul. As compared to the warmth derived from a mathematical basis, itis the flash of light reflected from a mirror as distinguished from the directglow of a sunbeam; one scorches and dazzles, the other warms; oneblinds the vision, the other is a "lamp to the feet," revealing the way. Achange in the multiplication table to suit the fancy of every one who had aproblem to solve, would make a chaos of all calculation - without an exactbasis in ethics this is our condition in spiritual things. One man's revelationis not another's and each holds his opinion, or sentiment, as truth. Oneman's opinions or any set of men's opinions cannot alter the truth asdiscovered

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in mathematics. Here and here only, can we determine the problem of lifein the terms of law. Here we reach a solution that brings us to therecognition of brotherhood in spiritual things, as we are a recognizedbrotherhood in mathematics. The axioms of truth have no more to bechanged in dealing with the realities of life, than in dealing with its grossercalculations. A universal brotherhood finds its realization in the universalrecognition of a Deity that appeals to all in the harmony of an everywheremanifested law.

Starting with the triangle as the unit of all subjective operations ourconception of it is based upon our knowledge of the objective unit: weproceed from a knowledge of the part to a concept of the whole - orunknown unit. To do this we transmute the objective to the subjective andraise the power of the numeral to infinity. When thus raised to the power ofthe infinite unit the triangle is our symbol for truth. As a symbol for thewhole of truth, it holds the key to all science, to all wisdom, and its studyleads with certain steps to and through that door wherein the mystery of lifeceases to be a problem, and becomes revelation. An understanding of thetriangle depends upon the analysis of the objective arithmetic definition ofwhich is "a single thing." The first idea we get from this single thing iswholeness; nothing can be added to it nor subtracted from it withoutimpairing its unity as a single thing. Second: Its unity involves the ideathat it can be separated, that it consists of parts. Third: These parts holdcertain unchanging relationship to each other, then as related to itswholeness it has unity, as related to its separableness diversity, and asrelated to its unchangeableness it has identity; unity, diversity and identity,are the essential qualities of every "single thing," or every unit; and theequilateral triangle is the symbol that manifests these three qualities inunity. The figure 3 does not do it as we lose in it the idea of three relatedparts. Three separate 1's will not do it, as the idea of unity is lost. Wecombine the three 1's to express the unity and diversity, and whencombined we have the idea of identity, and the triangle is the symbol of thesubjective unit. Each side of the triangle is the figure 1, and this manifestsunity in its wholeness, diversity in its two ends and identity in its centralpoint which is changeless for every figure. Thus the figure 1 manifests thetriangle in the symbol and the first deduction we make is: the unit is atrinity. The triangle is a unit, each part of the triangle is a unit, hence, itfollows that every part manifests the whole. Seen in motion the trianglemeasures the arc of the pendulum, these successive arcs make the circle

and the circle marks Infinity - or the pendulum swing that marks eternity inspace and time, and so annihilates space and time. This idea of the unit inconnection with motion and form gives the idea of motionless and formlessas manifested truth. Form and motion involve change, the unit cannotchange. The magnetic needle in its perfect poise illustrates what I mean,

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and shows: the motion of the unit in, positive or centrifugal, in negative orcentripetal, and poise. Perfect poise is changeless. The absolute isalways the center, a change in the center belongs to finite perception andnot to Infinite Truth. The unknown quantity of Infinite Poise will always bethe unknown quantity, but as the part manifests the whole we shall alwayshave a measure of understanding proportioned to our discernment. As wedo not hold the center, we do not hold both the positive and negative, andso we manifest a minus quantity in ail our thinking. The symbol cannotchange. Its action in truth is Energy in Poise. Delsarte makes a clearexposition of this principle. Perfect expression in music is vibratingharmony, and then music is soundless. The human form is the prophecy ofthe principle in limbs - or positive, head - negative and torso - poise, thehand manifests it in fingers, palm and thumb, the thumb indicates the lineof physical balance, and falls when the balance is lost.

Blood, bone, and breath, circulation, secretion and respiration: allfunctional activity shows us the symbol. We have it in the planet as water-centrifugal, earth-centripetal, and air-poise, or manifested as liquid - solidand gas. It expresses the law of chemical affinity and the organic cell. Light, electricity and magnetism are its etherealized exponents. Of thethree primary colors, blue is the life or centrifugal ray, yellow is theilluminating or centripetal ray, and red is the warm or poised ray. The idealof these rays is blue for life or will, yellow for wisdom, and red for love,which bring us to the Divine Father principle, the Divine Mother principle,and the Divine Child as the Divine Trinity of manifest truth, or the circle ofmanifest Deity. The nearer man approaches a form that manifests Energyin Poise, the nearer he is to taking his place in the line of the triangle. Inexpression, voice is centrifugal or going out, gesture is poised or within,and the word is concentered or coming back, and this is the ordermanifested in the child. We reach true expression in proportion as theenergy of going out is at one with the energy of coming back: in otherwords when the impulse of the creature in aspiration is one with theCreator in inspiration, man finds himself a part of the line of the triangle, a

part of the word that "in the beginning was God." To express the truth ofthe triangle, is to manifest the supreme energy of the universe, and thatmeans the bringing of the line of life in ourselves into the line of truth inourselves. This is the true work of existence. Love measures the poise,and we know when we have attained it. There is no room for finding fault,for recrimination or judgment of our neighbor, the battle is with self.

- Lydia Bell--------------- 144

THEOSOPHICAL FICTION

The brief review of Mr. Sinnett's novel, "United" printed in the lastnumber of THE PATH, seems to call for some modification, lest in theminds of some readers a misapprehension may arise, and viewsconcerning the purpose and effect of Theosophical fiction, probably notintended by the reviewer, be encouraged. The word "romance" is soelastic in its definition that it can be made to cover meanings which may ormay not be condemned when considered from a theosophical standpoint. If, for instance, romance be taken to cover imaginative writings which arethe result of pure invention, or fancy, having no parallels in fact, then mostassuredly such writings are untrue, and without value as theosophicalworks. If, however, romance be employed as a term for works of fiction, itshould be borne in mind that what is pure fiction may be the purest truth. Itis not necessary for a work to be a record of fact - that is, of events whichhave actually happened - in order to be true. That which may happen, thatwhich is in accord with either physical or spiritual law, is just as muchentitled to be considered as truth as is a literal statement of facts whichhave occurred, or a statement of the laws under which they may occur. This may be seen by considering that a person endowed with psychicperception, may behold an event years in the future and may relate whathe has seen. His story is as absolutely true as if it were a narration of thatwhich has already happened. Truth to nature is the great consideration tobe borne in mind; it makes no difference about the manner in which factsare stated, or the mode of their combination in a narrative, so long as it ispossible for such things to happen. That which has never yet been mayoccur at any moment.

Whoever has followed the course of fiction during the past few yearswill see that the growing interest in theosophical teachings has had a great

effect thereupon. There appears to be nothing more certain than thatfiction will be one of the most powerful methods of imparting Theosophicaltruths, and of awakening an interest in the secret doctrine among themultitudes. In fact, correctly written fiction embodying Theosophical truthsis of even more value for the purposes of teaching than a mere abstractstatement of those truths, for it lends them vitality and brings them into thedomain of reality for us by showing them in their relations to human life. And knowledge is only attainable through the experience gained in thephysical through the lessons of sensation. All progress is made only in thisway.

No Theosophist would dispute the great value of allegory inconveying a conception of the truth, and allegory is but a form of fiction. Admirable instances are the two beautiful stories printed in THE PATH,"Papyrus,"

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and Mr. Hinton's "The Lake and the Pool." Then there is that pricelesswork, "The Idyll of the White Lotus," which, while it is allegory, may quitepossibly be a record of things that have happened. But whether it be factor fiction makes no difference in its value.

Again, it should not he forgotten that the characters of the novelistattain an actual existence on another plane, both in the minds of the writersand of the readers. Shakspere's Hamlet, for instance, is a more realcharacter to the world than the historical Prince of Denmark, if he evenexisted, and the same may be said of all his other characters. There is apowerful story by an anonymous author, called "A Strange Temptation,"published in Macmillan's magazine something like eighteen months agoand reprinted by Littell's in this country. It illustrates this truth: thecharacters of the author becoming alive on an elemental plane, and,though purely a work of the imagination, it nevertheless makes a mostimpressive use of certain Theosophical teachings and conveys a greatlesson. It is worthy of the attention of any Theosophist.

The Theosophical student will also find himself repaid by observing,in various novels having to do with occult subjects, from Bulwer's down toAustey's, how various writers' minds are impressed by occult facts, andeven in the lightest he will be apt to find that the author has to a greatextent, though unintentionally, been true to occult law.

Mr. Sinnett's fiction is of especial value as that of a sincere student ofTheosophy, who has endeavored to embody some of the great facts of

occultism in a popular form. The writer knows of several instances ofpersons who, by a reading of "Karma," have been led to take a deepinterest in Theosophy. "United" is artistically a decided advance over"Karma." Mr. Sinnett appears to be acquiring a better literary style: theinvolved sentences, with their tangled qualifications, so painfullycharacteristic of his first book, "The Occult World," have yielded to a plainerdiction, and the generally straightforward simplicity of "United" iscommendable.

It is probably a hasty generalization to speak of the main purpose of"United" being to depict the reality of the process of life transference. Thisis but an episode, important though it be in its bearing upon the story. Theleading idea of the work is to represent the important truth of the HigherSelf, and it makes this great Theosophical teaching, in its rudimentaryaspect, clearer to the mind of the average reader than it has been before. The following eloquent passage gives a glorious picture of the state ofhigher consciousness, when the soul is released from the conflictingdistractions of the physical senses:

"In losing consciousness of her physical surroundings, as Mrs.Malcolm leaned back, her eyes fixed and her whole soul concentrated on

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the face of the beautiful spirit, she never for a moment seemed to loseconsciousness of her; but by degrees - or rather without noticing thedegrees, and yet not suddenly - she seemed to float into a state ofbeatitude in which she and the spirit were together in an intimacy whichblended them almost into one being. Side by side with her, in a unioncloser than the closest earthly embrace, and with thrilling emotion ofecstacy - keener and more intense even than the strong love of her wakingconsciousness - she seemed to pass away into regions of infinite distanceand splendor, and, without putting her ideas into the slow concatenation ofwords and phrases, to drink in a sense of the larger existence to which shewas thus introduced, and of the relative insignificance of the faintlyremembered joys and pain of the physical state of life so left behind. Asher thoughts turned to one or the other of the stronger interests of herearthly life, these seemed vitalized before her. As she thought of herbrother, he was there beside her, and seemed to be welcoming her to thenew realm she was exploring, as if he already belonged to it - and as shethought of Marston, she suddenly found herself face to face with him,recognizing him instantly as the friend she had known so long, but as a

glorified presentation of himself, with all the old weariness of existence andthe stains of sorrow washed out of his nature, and a look of supremehappiness in his wide-open eyes - a glowing consciousness of Edith'spresence which, filling his whole existence with rapture as it did, yet left himable none the less joyously to greet her and share with her the sense oflove for the object of their double devotion. There was no perception ofhurry in the progress of all things; on the contrary, a sense of long, calmdurability in their delight, and the panorama of a new nature round themwas not neglected, but surveyed as it were by all three with the feeling thatthey were now in final security as regards their companionship, and in aposition to take interest in minor things at leisure. Some impression, too, ofher earlier life on earth came back to her, and the corresponding vibrationsof emotion were taken up in their turn - always in tune, as it were, to thedominant note of her new condition - her close identity with Edith. She didnot measure time as it passed; but the pain that had gnawed at her heartall that morning died quite away, as though it had never been felt, and hersoul was refreshed, so that the recollection that there had once been a kindof sadness somehow associated in her emotions with Edith was almostdifficult to recover, when the spirit which was Edith, and yet seemed almosta part of herself, came at last to be emphasized again before her sight as abeing external to herself. Not losing sight of her but gradually taking in aswell the impressions of the scene then around her, she was aware again ofthe library at Kinseyle Court."

The expansion or the individuality beyond the personal limits, at thesame time the retention of identity that comes upon release from the bondsof the physical personality, is here beautifully depicted. This passage finelyaccords with that in the closing scene of Browning's "Paracelsus" wherethe great Adept describes the impressions received as his soul is releasedfrom the thrall of the body.

Theosophical students should beware of the feeling that it is adegradation of sacred truths to couple them with a work of fiction. Thisfeeling is a survival of the Puritanical fallacy that pleasure is "sinful." Allpleas-

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ure forms a part of our means of instruction, and we must learn its lesson. We must realize that there is "a joy within pleasure." A true picture of life,either real or potential, which is found in a work of fiction, makes suchreading one of the best sources of learning.

But we must also in our reading, beware of making our minds whatMr. Fawcett in a recent article in THE PATH so aptly terms an "intellectualdust-bin." We must read discriminatingly and test all in the crucible of ourreason, rejecting all that does not appeal to us as vitally true, whether it bethe array of speculative articles found within the covers of a theosophicalmagazine, or the lighter literature wherein we may find our amusement.

That which we seek, we shall find. If we look for it, we shall findTheosophy in all things, and at times, even in the most common facts ofdaily experience. Let us remember that nothing sacred can be degradedby making it a part of the most humble and seemingly trivial portions of life. On the contrary, the latter thereby become illuminated with meaning andexalted to their true purposes of instructing us in the real significance of life.

- S. B.------------

THOUGHTS IN SOLITUDE

VII.

THE HIGHER CARELESSNESSWhen the mental vision has been searching with troubled and

anxious gaze for some sure clue to the heavenward path, or when it hasrecoiled in horror before the picture of an effete civilization breaking up,and anarchy and violence taking the place of order, it is an intense relief torealize that there is an inner stronghold where the worn warrior may retireto, that there is a sure harbor where the storm tossed bark may find rest. And this harbor is ever at hand, this stronghold may be entered anymoment. It requires but the conviction of its paramount necessity, itrequires but the surrender - absolute and unconditional - of the man's lowernature to the other pole of his Being, and lo! has attained a peace and astrength that the crumbling of the world in ruins at his feet could not shake. To be able to live in this state permanently is to have attained the conditionof the Yogi or the Saint, but to have experienced it even for one momentteaches that it is the first step on the true spiritual path, which the mentalvision might grope for through eternity without finding.

For one whose imagination can conjure up scenes of that humanearthquake, a social revolution, where the impossibility of gauging theforces or of foreseeing the developments, adds so awfully to the horror of

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the situation. Surely strength and courage must be the paramount qualitiesrequired, courage to keep the heart from fainting at the dread anticipation,and strength to keep the brain from reeling in the conflict.

But if the man has so fixed his soul on the Supreme soul, has sosurrendered his will to the divine Will, has so identified himself with theDeity, that he feels he is but a tool in the omnipotent hand, the divinecarelessness will have entered into him, and that will give him strength. There will be no looking forward with dread anticipation, for he cares notwhat happens to him - the duty that lies at his hand he will do with a clearbrain and a steadfast will, caring not for the result though it may be dangerand death - but what matters that? the flesh may quail at the limit parting,but the man who has identified himself with the spirit within, which hasinhabited many a house or flesh, has raised himself above mortal fears.

It is only in moments of supreme concentration and by intenseimaginative power that see who toil on lower levels can occasionally get aglimpse of this serene condition, which as far as words can describe itwould see to be portrayed in the second part of Light on the Path (Rule 8). "You can stand upright now, firm as a rock amid the turmoil, obeying thewarrior who is thy self and thy king. Unconcerned in the battle save to dohis bidding, having no longer any care as to the result of the battle - for onething only is important - that the warrior shall win; and you know he isincapable of defeat, standing thus, cool and awakened, use the hearingyou have acquired by pain and by the destruction of pain, &c."

Even these who are still bound by the desires of action mayoccasionally reach in imagination the exalted serenity of this state of being,and such contemplation must doubtless help in freeing from the bondage ofdesire. Philanthropic work for Humanity will no longer seem an object foraction, for the devotee will have become conscious that the SupremePower that acts by him, is also guiding by invisible hands the whole courseof human affairs, and the well-meant remedial actions of purblind men will,under the new illumination of the eternal light, appear to him in their truecharacter as the ineffectual gropings of captives in a cavern. And the veryfact of his no longer desiring to garner the fruit of his actions will cause hisactions to be all the more far reaching in their results. The will becomesomnipotent when dissociated from human desire, for it is then part of thedivine will.

His attitude towards Humanity will also find a parallel in his attitudetowards Divinity, for the passionate adoration will have been left behind,

and will have given place to the carelessness of the divine serenity.The conquering of all earthly desires must be a work of ages, and

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many lessons will doubtless still remain to be learned by him who attainedto this state. It is written that the aspirant must always look forward withawe, and always be prepared for the battle, but in the vast scale of Being,great distance is lost in the infinite beyond, and from our present standpointthis higher carelessness would indeed seem to be the ultimate staterealizable by man while still he bears the body, for what other is it than aforetaste while in the body of that "peace of God which passeth allunderstanding"?

- Pilgrim -------------

AM I MY BROTHER'S KEEPER? - Genesis iv, 9

Many students, in their search for light, find divers problemspresented to them for solution; questions so puzzling from thecontradictory aspects which they present, that the true course is difficult ofattainment for those who seek Right Living.

One of these questions, Is it our duty to interfere if we see a wrongbeing done? arises.

The question of duty is one that can he decided fully only by eachindividual himself. No code of laws or table of rules unchanging andinflexible will he given, under which all must act, or find duty.

We are so ignorant or so newly acquainted with a portion of theDivine Will that generally we are poorly fitted to declare decisively what iswrong or evil.

Each man is the law unto himself - the law as to right and wrong,good and evil. No other individual may violate the law of that man, anymore than any other law, without producing the inevitable result, th penaltyof an infracted law.

I dare not declare that any one thing or course is evil in another. Forme it may be evil. I am not wise enough to know what it is for another. Only the Supreme knows, for He only can read the heart, the mind, the

soul of each. "Thou shalt not judge," saith the sacred writing.My duty is clear in many places, but in the performing of it I may

neither act as a judge or hold animosity, anger, or disgust.Were a man to abuse an animal, surely I must interfere to prevent

suffering to the helpless, dumb and weak, for so we are enjoined. Thisdone, my duty lies in helping my brother, for he knew not what he did.

My aim is to find Wisdom, and my duty, to do away with ignorancewherever it is encountered. His act was caused by ignorance. Were manto abuse wife or child through unwise use of wine or drug truly it is my dutyto prevent suffering or sorrow for either wife or child, and also to

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prevent greater misery - perhaps murder. They are human beings, myfellows. This done, my duty lies toward the man, not in condemnation, butseeking the cause that makes him unwise, strive to alleviate - if not freehim from it. He also is my brother.

If men steal, lie, cheat, betray the innocent or are betrayed by theknowing, my duty lies in preventing for others, if I may, sorrow and anguish,pain and want, misery, suicide or bloodshed, which may be, for others theresult of these acts.

My duty lies in preventing effects such as these from love for and adesire to help all men, not because men's actions seem to me wrong ortheir courses evil. I know not the causes of their actions, nor all thereasons why they are permitted. How then may I say this or that man isevil, this or that thing is wrong? The effects may to me seem evil,inasmuch as such appears to be the result for others. Here my duty is toprevent evil to other mortals in the way that seems most wise.

"Finally this is better that one do His own task as he may even though he fail,Than take tasks not his own, though they seem good."

- Song Celestial (Bhagavat-Gita)

He who seeks "the small old path'' has many duties to perform. Hisduty to mankind, his family - nature - himself and his creator, but duty heremeans something very different from that which is conveyed by the timeand lip-worn word, Duty. Our comprehension of the term is generallybased upon society's or man's selfish interpretation. It is quite generallythought that duty means the performance of a series of acts which others

think I ought to perform, whereas, it more truly means the performance ofactions by me which I know are good for others, or the wisest at themoment.

It would be quite dangerous for me to take upon myself the duty ofanother, either because he told me it was good, or that it was duty. Itwould be dangerous for him and me if I assumed that which he felt it wasgood to do, for that is his duty, and cannot be mine. That, which is givenhim to do I cannot do for him. That which is given me to do no living thingcan do for me. If I attempt to do another's duty then I assume that whichbelongs not to me, was not given me. I am a thief, taking that which doesnot belong to me. My brother consenting thereto becomes an idler, fails tocomprehend the lesson, shifts the responsibility, and between us weaccomplish nothing.

We are instructed to do good. That is duty. In doing good all that wedo is covered, that for which we are here is being accomplished and that is- duty. We are enjoined to do good where it is safe. Not safe for ourselves,but safe for the objects toward which our duty points. Often we beholdbeings suffering great wrong. Our emotions prompt us to rush

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forward and in some way prevent the continuance of it. Still the wise manknows it is not safe. Were he to do so his efforts would only arouse theantagonism and passions of superior numbers, whose unrestrained andungoverned wills would culminate in the perpetration of greater wrongsupon the one who already suffers. It is safe to do good, or my duty, after Ifind how to do it in the way that will not create evil, harm others or begetgreater evils.

For him who seeks the upward way there is no duty - for nothing is aduty. He has learned that the word conveys an erroneous meaning whenapplied to the doings of the Seeker. It implies the performance of thatwhich savors of a task, or a certain required or demanded act necessarybefore progress is made or other deeds be performed. Of duty, there isnone such as this.

He learns to do good and that which appears the wisest at the time,forgetting self so fully that he only knows his doing good to others -forgetting self so far that he forgets to think whether he is doing his duty ornot - entering Nirvana to this extent that he does not remember that he isdoing his duty. That for him is duty.

"Resist not evil," saith one of the Wise. He who said this knew full

well his duty, and desired to convey to us knowledge. That he did notmean men to sit idly by while ignorance let slip the dogs of pain, anguish,suffering, want and murder, is surely true. That he did not mean men tokneel in puerile simulation of holiness by the roadside, while their fellowmen suffer torture, wrong or abuse, is still more true. That he did notintend a man to sit silently a looker-on while that which is called evil workedits will upon others when by the lifting of a finger, perhaps, its intentionsmight be thwarted and annulled - is truth itself. These all would be neglectof a portion of the whole duty of man. He who taught that men should"resist not evil" desired them only to forget themselves. Men think that allthings which are disagreeable to them, are evil. By resistance he meantcomplaint, anger and objection to or against the inevitable, disagreeable orsorrowful things of life, that come to self, and he did not mean man to goforth in the guise of a martyr, hugging these same penalties to his bosomwhile he proclaims himself thereby the possessor of the magic pass word; (which he will never own and which is never uttered in that way) I haveSuffered.

If men revile, persecute or wrong one, why resist? Perhaps it is evil,but so long as it affects one's-self only, it is no great matter. If want, sorrowor pain come to one why resist or cry out? In the resistance or war againstthem we create greater evils. Coming to one's-self, they should have littleweight, while at the same time they carry invaluable lessons in their hands. Rightly studied they cause one to forget himself in the desire to assistothers when similarly placed, and the Lotus of duty - or love for man - tobloom

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out of the Nile mire of life. Resist not evil, for it is inseparable from life. It isour duty to live, and accept uncomplainingly, all of life. Resist not evil, butrather learn of it all the good which in reality it only veils.

Seek in it, as well as in the gleaming good, for the Mystery, and therewill come forth from both the self-same form upon whose forehead iswritten "Duty," which being interpreted, meaneth efforts for the good of allother men, and over whose heart is written: "I am my brother's keeper."

- American Mystic

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CHRISTIANITY - THEOSOPHY

Theos: Ingenerate Creative Father or Live-giving Power.Theogony: Generative, Creative Maternity or Life-bearing Process

from the Father.Theosophy: Generated Body in divine Human Form - Embodied

Wisdom of the Father.

All positive Science, of whatever form or degree, must both analyzeand synthesize its subject or theme, before it can vindicate its power asembodied science.

We may say of science itself, accordingly, that, according to strictcreative law, it is a one, (science) in three-fold order - as thesis, analysis,and synthesis. And this triunity of sciential nature is realized by the humanunderstanding according to the various planes of man's mentalconstitution, which is itself a triune power apportioned to the threefoldprovidence of Creative Wisdom. This providence gives us:

Firstly: a Subordinate-Natural Sphere in the Corporeal realm ofcreation, primarily related to sensuous experience.

Secondly: a Superior-Natural Sphere in the reflective or ideal realm,mediately related to moral and rational experience; and:

Thirdly: Supreme-Natural Sphere, in the vital realities of eternal Lieand Law that are intrinsically one with the human soul as the centralverities or all divine intuitions, revelations, and fulfilling powers.

So, the human intellect comes to be fortified in understanding andpower according to its attainments in the degrees of Sub-Natural, Super-Natural, and Supreme-Natural degrees of science.

In the first it mainly memorizes observed things and facts.In the second it analyzes and synthesizes things, facts and ideas

immediately related thereto.In the third it comes to be opened to the contemplation of the

necessary laws of Creative Being, thence systematically traces theoperation of those laws in the varied processes of forming and filling thecreaturely vessel

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as a spiritual subject fitted to creative designs; and finally comprehendsthe full law and testimony of that end itself, as God's true creation achievedin divine Sonship humanly realized.

Such is a briefest possible outline of the service of the ChristianRevelation, as I understand it, to the human intellect. And the powers oflife in man unfold and work by the same order of creative degrees; so thatfrom right being, through true knowing, in divinest doing, creation becomeslivingly consummated in the human form in conscious oneness with theDivine and thus endowed with all the powers of supreme mastery orlordship.

And I understand that the process to this end is vitally set forth in theChristian Revelation as a crucial travail in creation towards full creativeglorification and ascension to the majesty there inherent. And I furtherunderstand that the reign of worldliness in the creaturly subject must giveplace to the rule of the spirit (aspiration for holiness or wholeness in life)ere man can escape from the practice of penance and self-abnegation, andbecome born into the consummating degree of ascension towards theHighest. After this birth into the spirit of righteousness (the love of right forits own sake) there is no more achievement through repentance orpenitence and forcible putting away of besetting evils; yet there is a liabilityto fall and bruising until evolution in this spirit shall have wrought its perfectends. But the old process of repentance and forgiveness cannot beavailable here, because if the spirit or heart is right there can be norepentance.

If one in love with cleanliness fell into a pool of filth he would notindulge self-accusing or repentant moods. He would rather pity hismisfortune and make it a stimulus for greater care as to missteps in future. And inasmuch as evolution is a law of development in every degree ofhuman experience, this consummating degree under the sway of HolySpirit must involve a long process of growth ere it becomes matured, justas the fruitional degree of growth in the corn is "first the blade, then the ear,then the corn fully ripe in the ear."

This ripening degree in the human form is not effected by theeconomy of the previous degree - the experience of repentance andforgiveness as conscious motors of life - but by the scourgings of afflictionsand pains and purgatorial fires, designed to "destroy the adversary." Remedial agencies are ample providences to creative designs in all thevarious conditions of human growth and final gathering in divine fulness bythe great Husbandman of Creation, just as an earthly husbandman firstprepares the soil and plants the seed, then laboriously cultivates, and atlast reaps and gathers the ripened fruits into useful stores - all differentprocesses to one end.

So, while I see in the revelation of Jesus Christ the full light of the

End, I also see the glory of the Father as requisite primary Life, and thencethe clear methods of the creative operations in his natural humanity, beforecrea-

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turely fruition and "rest" in His Divine Natural Humanity can be realized.Seeing all this, I want to emphasize the manifest truth that

Christianity, seen by the light of creative law that it surely displays, and notby the fallacious and unstable flashes of its professed votaries throughoutChristendom during the many toilsome centuries of development of therank stock, is not a limitary or exclusive system, but is as broad andcatholic as is any possible conception of Human Brotherhood.

Its seizure and exposition of special instrumentalities and truths, isonly in order that the sublime truth of the inherent unity of mankind increative source, and the seeming adherent diversity and contrariety of manin process of creative development, may be surely authenticated as beingand seeming made one in full creative composure at last; and this not forjudaistic stock and its special fruit alone, but for all humankind. For "thereis neither Greek nor Jew, circumcision nor uncircumcism, Barbarian,Scythian, bond nor free; but Christ all and in all."

Now, although I have never seen my way to a connection of myselfwith any of the various churches in Christendom -which appear to me to beonly crude fragments or broken parts of the great Unitary Humanity, andhence not truly representing that Humanity - I have yet remained a firmvotary of the truth actually revealed by the Christian Gospel - the truth of"God in the Christ reconciling the whole world unto himself." So, from thetrue Christian attitude one may be grounded in all the breadth of universalhuman brotherhood; and not only that, may come to comprehend theexact law of Creator, Creating and Created. One may come here, not onlyto a scientific perception of the truths of creative order, but to a practicalknowledge of the methods of organizing those truths in human affairs - toqualify human character, order human thought and activities - and thusintelligently cooperating with creative purpose, gradually abolishing unbeliefand evil and settling into the harmony of final order and good will towardsall men.

One can have no true, satisfactory knowledge of a man from seeinghim in his common nature as a human person: for here is where men meetin communal or chaotic indifference. A man must be known in his specialnature - in his manifest power of doing - in his productive activity

organically embodied - to be vitally known and rated in value. Art-genius inman is of no account to human fellowship until that genius becomessampled in an embodying form that duly reveals it. Then the artist will beknown and greeted according to the character of his achievement, at leastby such as are duly cultured in his sphere of genius. So, the CreativeGenius cannot be known by the dim vision of Theistic faith - by anyconception of God's mere being as Creator. And as our common humanitystands to Him as embodying instrumentality stands to the artist, thathumanity must be divinely fashioned

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to sample the infinite love, wisdom and power, ere Creation's Artist can beknown and truly worshiped. God's creative power being amply sampled inHis Divine Natural Humanity personally embodied - this being the Light andLife of the Christian Revelation - He should be known and worshiped bythis revealed Light. He cannot be known, as Creator, by physical andspiritual conditions short of this revealed Life in human form. All degrees ofour human development in historic experience, are only so many steps inthe forming and qualifying processes of Creative Wisdom, towards Hissublime purpose in creation. Hence to rate Christianity by the humanconditions or states manifested by professed votaries during the era ofChristian development, is equivalent to rating the growing ear of grain by itsenveloping husk, rather than by the matured "first-fruit" given in theplanting.

The grand oratorial chord of UNIVERSAL HUMAN BROTHERHOOD,struck with such force and held with such tenacity by Theosophy, is simplythe resonant thrill of Creative Wisdom as it livingly plays to fulfil purpose inthe actual unity of Humanity - the associate order of man in organicbrotherhood on the earth. And only this aim is the worthy endeavor of manunder whatever banner he marches. In Christian Science the End is clearfrom the Beginning, and vice-versa.

Let us not indulge strife and contention over formal differences, butunite all our forces, under whatever name, in the furtherance of God'sultimate purpose in the Divine Natural Humanity.

If we are Theosophists, intelligently surveying the whole field byTheistic Wisdom, we shall see that God's life as Creative Theos musteternally Be: thence it must operate through Theogonal or generativeprocesses, involving creaturely spirit in natural man as the requisiteinstrumentality. Thence we must see that true Theosophic embodiment -

the organic form and activity of Theos-Wisdom in the Natural Humanity -must become the fulfilling reality. So, under other terms, as (1) CreativeTheos, (2) Creative Theogony, (3) Creative Theosophy in organic formTheistically qualified, is seen just what the truly informed Christian beholdsin the Christian Revelation as a science, (1) of Creative Being, (2) ofCreative operations in natural man, (3) of Creative End in Divine Naturalman, with harmony and order organically realized in all human affairs. Thus it is seen that from the attitude of true Christian Science the ampleraspects of Theosophy will be relished with most vital zest. And going on towork "in the unity of the spirit and diversity of operations," formal unity willultimately be realized through the perfect, scientific adjustment of allinstitutions in constant human service.

Concord, N.H. - Wm. Kimball ----------------- 156

TEA TABLE TALK

There is always more or less discussion of Reincarnation. Thestudent knows it as the corner stone of occultism; he is therefore notsurprised to find in it the first and most formidable barrier to the Westernmind. Its acceptance is the entering wedge of the whole philosophy. Wemay say of it what a witty Frenchwoman said of the fabled saint who hadwalked every-step of twenty miles with his severed head under his arm. "Faith! It was only the first step that cost him anything!"

This first step, to be thoroughly made, must be in a measureinstinctive. The mind must find the truth within itself, and see in it a lucidexplanation of its own manifold tendencies and experiences: it mustrecognize a great past from which it draws varied recollections. Suerelates a tale of a small Boston playmate who felt this after the diminstinctive manner of a child. He was a five year old of the quaint speciesknown as "old-fashioned" and his mother reminded him of the senior rightsof an eight year old brother. He replied. "But I'm older. You forget,mamma, that I was five years old when I was born."

The Tea Table has a valued friend whose teachings and remarks arealways pertinent to its discussions. Z.... tells us: "The Leaders of the worldare always trying to help us. May we pass the clouds and see them ever. We must be patient. All obstructions are of our own making. All our poweris in the storage of the past. That store we all must have; who feels it near

is he who has in this life directed his thoughts to the proper channel. Thatothers do not feel it is because they have lived but blindly. That we do notfeel and see it more is because we have not yet directed all our mentalenergies to it. This great root of Karmic energy can he drawn upon bydirecting the fire of our minds in the right direction."

The truly instinctive glimpse is well portrayed in a charming anecdotetold me lately of a young child quite removed from all occult interests orsurroundings, yet having parents of unusual culture. He was at play andcounted his game thus: "Ten, twenty, and so you go to one hundred. Then you get through and begin all over. Mamma! That's the way peopledo. They go on and on till they come to the end, and then they begin overagain. I hope I'll have you for a Mamma again, the next time I begin."

Most cavilers and inquiries begin by saying: "Is it possible for you toprove Reincarnation?" The proofs are weighty and scientific, but for mypart I answer boldly: "No; nor do I want to prove it to you. Find it foryourself. No argument can make you assimilate the doctrine. You cannotline [find?] a thing from the outside. I can of course stick foreign ideas in abrain, as I would raisins in a pudding, but they will never mix, no matter towhat heat I subject them, and I have higher business in life."

I do not believe in argument. It only serves to fix and define humanlimitations. Even with a pure intent, we may harm the man whom we over-persuade to accept our idea intellectually. He works with it for a time;

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a crisis comes in which it fails him because he does not find it in his nature: then he throws it out and is doubly set against the truth because he thinkshe has tried it. Our good influence is also impaired with his faith. This iswhy it is better to confine ourselves to answering direct queries: thequestioner is sure to have some root of the matter in his make up of themoment. As the Bagavad-Gita says; "The wise man seeketh that which ishomogeneous to his own nature." He looks within himself for proofs andtraces of truths, and follows those shown him by this guidance. And again: "Another's faith beareth fear." Consider that these actualities are not mereintellectual counters, but are that by which we really live. "Man does notlive by bread alone, but by every word that proceedeth out of the mouth ofGod." These truths are the words, the Logoi of the Higher Self, by whoseenergy it quickens and creates our real life, as the Eternal by his Logoicreates the worlds.

The most beneficial way to reach the centre of another is to mentally

address yourself to his subconscious mind with firm, steady thought. Thereit is received, and filters down into the active part of his mind; he thenwelcomes it complacently as his very own, and absorbs it and lives from itwithout any of the friction or opposition of individualities. If your thought beuntrue, selfish or of mixed motive, then it will have far more difficulty inreaching him; will not indeed, unless he be strangely unprotected.

Pretty Polly gives me a good example of the working of the sub-conscious mind. It is tinged with the sentiment of her age, but quoi donc? we were all young once, though at the time we didn't know it. Polly hadasked the student, in his absence, to whistle a favorite tune of hers at10:15 P.M. of a certain Tuesday. She says: "When the evening came Iwas thinking very intently about one of my studies and forgot everythingelse. Suddenly I got the idea that my eight day clock, wound and set onSundays only, was incorrect. This bothered me so that I looked at it, stillreciting my lesson, and seeing it was 10:08 I called to my Father for therailroad time. He gave it as 10:11. (Note that there is four minutesdifference in time, between our place and New York, where the studentthen was.) I set my clock and two watches, all the time reciting. At 11 P.M.closing my books for the night, I thought with sudden compunction that Ihad entirely forgotten the student, the tune, the appointed hour. Then Isaw that part of me had remembered and taken note of the time."

Were we not so preoccupied with the surface business of life, wewould oftener get the gist of such admonitions. Didymus writes: "Here aretwo little incidents in my daily experience illustrative of the need of trustingone's intuition. The other morning, coming out of a store with my mind fullof the matter which had taken me there, I saw a street car coming on myaccustomed line. I walked to the curb, when I felt something say: 'Don'ttake this car, wait for the next.' I stopped involuntarily, then reasoned thatthis was nonsense, and why should I wait, and so stepped aboard. Immersed in my newspaper, I paid no further attention to the car's courseuntil it stopped, when I found that it was one of a class that switched offfrom the main line, and I had lost half a mile by disobeying my orders.

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"The other incident was a dream, I thought I was in a Library, lookingfor some book which I couldn't find. Finally I asked the attendant: he said,'why, it's on that shelf.' I replied that I could not find it there, when hewalked over to the spot with me, and took down the desired volume rightbefore my eyes. Next morning I was in the office of the Clerk of the court,

preparing some injunction papers. I asked the clerk for a certain paper onfile, and he asked me if the date agreed with the Court papers for 1884,suggesting that I compare it with the books on a certain rack. I looked asdirected, then told him I could not see 1884. He came over saying, 'Here itis' and pointed to a book lying apart on a shelf, right before my eyes too,when my dream dashed across my mind."

Quickly one night dreamed that he want out into an adjoining streetand saw that several houses had been altered with new stoops and cherrydoors. Next day he went there, but found no alteration. A month after,they were all altered as he dreamed, with new stoops and cherry doors. There was a blue door he used to see in the astral light, when awake,about which the Tea Table chaffed him. Now he writes exultant "The bluedoor I told you I saw turns out to be a piece of second-sight. The dooracross the street that I see every morning and evening, has been soaltered. I believe I saw the picture just when the owner had determined topaint it over in a few months to come. His thought and determination madea strong picture which I got and thus saw the thing occur. Most men makeup their minds nearly every day in general what they will do weeks aheadand thus the ether is full of such pictures at all times. Those pictures ofthings so well founded that they must soon eventuate, are seen by us."

What of all these trifles? This: the inner man grows and learns tolook about him as the child first gazes on the world. "While his eyes andhands and feet are thus fulfilling their tasks, new eyes and hands and feetare being born within him. For his passionate and unceasing desire is togo that way on which the subtle organs only can guide him." So these"trifles light as air" are encouragement (much needed by all) and"confirmation strong as proof of holy writ" to those who rightly read them. Iquote them that you may be reminded to note and be strengthened bythose of your own experience. Otherwise many lessons are lost. Ourmaterial immersion often costs us dear. We are typified by King Vala in aSanscrit drama. He invited all his tributary chiefs to honor his birthday,gambled with them, and lost in the excitement of the game, he staked hiswhole empire and forfeited it. He honestly left his Kingdom and whiletraveling in the forest at night with his wife Damayanti, covered her whenasleep with half his clothes and taking the other half, disappeared. Sheawoke in grief and questioned every bird as to the whereabouts of herLord. He had become a cook and charioteer for his own father-in-law, aneighboring prince, and only after seven and a half years of indescribabletrials were over, did he regain wife and Kingdom. So Man, with blindeagerness plays the gross, earthly game, loses his own Kingdom, is even

parted from the spiritual partner to which he is truly wedded, and she, thesoul, asks vainly of each dying intuition where her

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Lord, the entire man who shall bring her to realize the Power in the flesh,has gone. He is forced to serve in the very house of that marriage whereinhe and his soul should rule as one. It is not for want of warning, ofsuggestions and revelations. Look for these. Yet rely not upon them. Butrather on that "unceasing and passionate desire" for the Light of the world -which is within you.

- Juilus-----------

THEOSOPHICAL NOTES

PHILADELPHIA - The Krishna Theosophical Society, which wasorganized May 21, is now in shape for active work. Two new membershave been added and although the membership is still small there is all theinterest and activity of a much larger body. Meetings are held everySunday evening and will be continued through the summer. Just now Mr,Sinnett's "Esoteric Buddhism" is under discussion.

There is a strong undercurrent of Theosophic thought in the city andevery now and then it makes itself manifest. The friends of the movementare increasing in numbers although not rapidly, yet with pleasing assuranceof permanence. Many are interested who are not desirous of makingpublic avowal of the fact, but when the traditional conservatism shall havebeen overcome there will undoubtedly be a strong and numerousmembership here.

CALIFORNIA - The Branches on the Pacific Slope are active. Lighton the Path is being carefully studied and distributed. New centers oftheosophy may soon be organized here.

CHICAGO - The Branch here has taken a vacation during the hotweather. Many of the members, however, are to be met and recently hadinteresting gathering.------------

LITERARY NOTES

In The Hour of July there is a very well written short article asking"Where are the Theosophists?" It is evidently from the pen of oneaccustomed to writing for the press. It takes the ground that the report ofthe Psychical Research Society on Mme. Blavatsky did no damage to themovement, and says that the doctrines put forward by theosophists areelevating and inspiring in the extreme.

THOUGHTS OF HEALING - This is a little brochure by a New YorkTheosophist, Miss Lydia Bell, who has given great attention to the study ofthe "Mind Cure," of which the text treats.

THE HIDDEN WAY ACROSS THE THRESHOLD - By J. C. Street,A.B.N. (Lee & Shepard, Boston, 1887) Of this pretentious volume it maybe said that whatever in it is new, is not true, and whatever is true, is notnew; scattered through its six hundred pages are wholesale thefts from theVedas, Paracelsus, Isis, THE PATH, and other authorities; which are notless intrinsically valuable, because the compiler, doubtless led away byenthusiastic admiration, omits the formality of using quotation marks toacknowledge

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the obligation that ordinary mortals are wont to recognize under similarcircumstances. Injected among these, and with absolute irrelevancy,appears the new matter - presumably the efforts of the compiler - in theshape of explosive absurdities, such as one expects to hear in MethodistCamp Meetings.

The book would be beneath serious criticism, were it not for the factthat it bears the imprint of a leading publishing house; and in view of theincreasing interest in occult matters, might thereby mislead people into thebelief that it was worth reading, especially as the claim is made that it isinspired by great adepts both living and dead, who have condescended torelent and give out these six hundred pages, with certain restrictions whichprevent their going into any detail or explanation beyond those given by theunfortunate or unprogressed authors from whose writings they have eitherallowed or directed their humble disciple, Mr. Street, to steal.

The introduction is magnificently pretentious. It says that Mr. Streetis writing by no rushlight, but under Divine inspiration, and then proceeds to

use a well turned paragraph which we had the fortune to write for theopening article of the first number of THE PATH a year and a half ago; wewere not then conscious of being inspired by Mr. Street's guides. On page364 he has as his own a passage taken bodily from the MundakaUpanishad, 1st mun, I Kh., 3 v. On page 365, while converting matter fromv. I, pp 36 of THE PATH to his own use, by way of variation he attributes toPythagoras that which the Upanishad states. On page 394 he hasabstracts from pages 52 and 53 of PATH from an article on PrimaryConcepts, written by Dr. Buck. He then takes up Reincarnation, and onpages 413, 414, inserts much of the article written for PATH by Madame.Blavatsky (Vol. I, pages 232, 233) as also extracts from Isis Unveiled. Thisis all his guides know on the subject.

The remarks on Sacred Symbols consist of a deliberate steal from anarticle which appeared in THE PATH, Vol. I, upon TheosophicalSymbolism, inserted entire, and in which this inspired (sic.) compiler stopsshort at the very place where the author of that article stops. He then addsa dash from Hargrave Jennings and others, uniting these abstractions bysome nonsensical remarks from his own easy going brain.

It is always pleasant to find some point on which one can agree withan opponent; and at first we were disposed to admit the compiler'sassertion that a charge of plagiarism might justly be brought against him; but as we understand the word, it means the assimilation of the thought orideas of another, rather than that wholesale and unaltered appropriation ofparagraphs or pages, either verbatim or with unimportant changes, which isusually designated by an Anglo-Saxon word of one syllable and much lesseuphonious sound.

Having said this, we feel that our duty is done: and we are content toleave the book to sink to that place to which its merits may entitle it.------------

Nature is upheld by antagonism. Passions, resistance, danger, areeducators. We acquire the strength we have overcome. - Emerson

OM

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A U M

As the one fire, after it has entered the world, though one, become,different according to what it burns, thus the One Self within all things,becomes different according to whatever it enters, but it exists apart.

There is one Eternal Thinker thinking non-eternal thoughts: He,though one, fulfils the desires of many. The wise, who perceive Him withintheir self, to them belong eternal life, eternal peace. - Upanishads

THE PATH--------------------------------------------------------------------------------------------------Vol. II September, 1887 No. 6--------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

LETTERS ON THE TRUE

IV.

MY COMRADES: -That the way to the Immortal lies through the heart of man, is evident

to him who observes that in it arise all those feelings which drive him intothought and action and constitute the sum of his life. A primary study of theoffice and nature of the heart then suggests itself to the wise student, for itis far easier to sink back into the eternal than to dive. The diver mustneeds have power to retain breath against the rush caused by diving, whileto sink back gives time to get and keep breath.

As to the office of the heart of man - by heart I mean that physiolog-

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ical organ which is also the psychological seat of the various emotions anddesires whose total we call "mind." "I have changed my mind," is really tosay I have changed my desire. The Hindu philosopher calls it "Manas; the

heart; the internal organ of perception which receives the externalimpression of the senses and transmits them through the consciousness(Ahankara) and the intellect (Buddhi) to the soul, and is the seat of thepassions." [1] The seat of the astral soul being in the heart, that sparkcauses the systole and diastole of the heart by its own vibration in unisonwith the whole body of Astral Light. We can thus conceive of the heart as"pumping up" such light along the nervous system (just as it does the bloodthrough the circulatory system) whence it is transmitted in rythmic shocksto the brain, and reflected by the gray matter there to its mysteriousinhabitant, Consciousness. If the heart's action be disturbed by passion oremotion, the rhythm of such shocks is altered. These passions andemotions have a two-fold source. They may take their rise in outside astralcurrents proceeding from other lives: they stream into the heart, which - ifit accepts the insidious suggestions - passes them along as we have seen,and the man carries them out to pleasure himself unless he controls themby his will. Or such thoughts may proceed from the Universal mind inoriginal purity, and be misconceived by the elemental self of man. Theheart may be either (or both) an organ of action or an organ of perception. As the former, it hurries man along the hustling highways of action andfatally commits him to a return to life. As the latter, it perceives the influx ofemotions and classes each as a petition of the body which the calm judgewithin refuses to entertain. Hence we have the saying, ''Keep a steadyheart," and hence the repeated injunctions of Vedic literature. It is theobject of this letter to examine into the methods of such control, but a wordas to the nature of soul is first in order.

Brief statements are necessarily incomplete, but it suffices ourpresent purpose to say that the soul has also two offices. Its higher partcommunicates with the Divine Spirit: the lower elemental part collects theessential experiences of earth life and transfers them to that higher self. Here is a most important link, because these selections determined thetenor of experience, its spirituality or materiality. These selections again,are governed by the heart, or feeder of the elemental self, and it has in turnthe option of choice between the pure or the impure, being, however, likeall other parts of man, controllable by his supreme will. As we have seen,the heart must take note of all transmissions from without, but if it remainsequilibrated, neither recoiling in horror nor eagerly attracting the material,and "free from the pairs of opposites,'' [2] they are not recorded upon thebrain with

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1. Sankhya, Karika, Thomson's trans.2. Bagavad-Gita, Ch. 2.

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sufficient vividness to become deeds. In other words, the consciousnessdoes not refer them to self and the man is not moved to action. Theintellect has another choice: it may discover the true nature within allthoughts, and return them, thus raised to their highest power, to strengthenthe heart. It thus becomes apparent that we must secure the entire co-operation of the heart in order to train the lower nature to submit to thediviner will of man. We must control and regenerate the mind.

The universal mind is the first production of nature, by which, I meanthe eternal nature, the material (so to say and in a sublimated sense)essence of Piety. Evidently the first issuing outward or manifestation of theUnknown, was a Thought. Mind is the link between soul and body; it is asubtle form of matter, and is the vehicle of the soul, whether in an individualor a universal sense. Even a mode of motion, such as mind, is "matter" ascompared with spirit. Mind serving to transmit the outward to the inward,may also convey the internal to the external. It may look forward or back. Be it remembered that spirituality is not what we understand by the words"virtue" or "goodness." It is the power of perceiving formless, spiritualessences. It may be used for good or evil purposes. The heart may bepreoccupied with the eternal or the transitory in either (or both) outwardand inward, for selfish or unselfish ends. Hence the initial importance ofpurifying the natural. Within the beast is that luminelle of the World-Soul,the Archaeus [1] which is the medium between God and man, and it maybe alchemized [2] to be the Christ or Chrestos which is the mediator "forour sins, and not for ours only, but for the sins of the whole world." [3] Thus along the whole line, at every station and in every part, we have thepower of choice, we may depart or return. While man is unconscious of hispossible destiny, Karma governs automatically. When he becomesintegrally conscious of it and the "moment of choice" is reached, he mayturn the faculties of every organ either way. The responsibility of thatKnowledge is then upon him and all his actions have a centupled power. [4] We must not forget that no part of his body or constitution stand by itselfalone, but reacting and interacting forms a compact whole.

When the student examines his heart, he first discovers that he doesnot at all know it; he is not what he appears to himself to be. Perhaps herecovers from some grief which he thought would end his life or his interest

in life; or he has longed apparently to end physical suffering by death andfinds he has lived on because the real inner man had still the will to live,and finds the intermissions of pain as sweet as by-gone joys.

----------1. Isis. Vol. 2, page 35.2. Isis. Vol. 2, page 12. Note. - "Ether is both pure and impure fire.

.... The difference is purely alchemical."3. Christian Bible.4. Light on the Path, page 32

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Some withered part of his nature puts forth new buds, or the deadenedsenses resume the simplicity of youth and with the dying Falstaff he"babbles o' green fields."

"Festus, strange secrets are let out by Death, Who blabs so oft the follies of this world:And I am Death's familiar, as you know.I helped a man to die, some few weeks since, Warped even from his go-cart to one end -The living on Prince's smiles, reflected from A mighty herd of favorites. No mean trick He left untried; and truly well nigh wormed All traces of God's finger out of him.Then died, grown old; and just an hour before Having lain long with blank and soulless eyes - He sate up suddenly, and with natural voice Said, that in spite of thick air and closed doors God told him it was June; and he knew well Without such telling, harebells grew in June; And all that kings could ever give or takeWould mat lie precious as those blooms to him." [1]

Perhaps sudden revulsions from the path of evil or pleasure havesurprised him: or at the wizard touch of realization, the lover, the miser, thevotary, the worshiper in him kneel no more but pursue the nimblechameleon desire to some remoter shrine. Behold the profound wisdom ofTruth, which places the ultimate forever beyond his reach!

Seeing then that he can predicate nothing of himself, the studentconfines himself to an observation of the feelings welling up from thoseunfathomed deeps. It is here that I am fain to meet him with a fewsuggestions, for as I watch that tidal ebb and flow within my breast I seethat I tasted so much of the gross sweetness of life in other lives that Iknow most of it now by reason of its being in me.

It appears insufficient to restrain passion or to check action so thatthey are pent up within us and wait over for their chance in another life. Under the law of attraction those accumulated forces will draw themselvesforcibly together within the dreaming soul and driving outward, propel itback to earth and form. So Behmen tells us that the magnet or essentialdesire of nature compresses itself into a substance to become a plant andin this compression of the desire becomes a feeling or working, whencecomes the growing and smell of the plant, and he goes on to remind us thatif it were not for such an outgoing and working of the trinity in the eternalunity, the unity were but a stillness, and there would be no nature, no color,shape or figure, nor any world at all. This is the pattern by which all thingsproceed.

Neither is it wise to rush on in deliberate expenditure. While the

-----------1. "Paracelsus," by R. Browning.

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burnt out nature may leave us in sight of the spiritual, we may stand theretoo exhausted to put forward the immense effort required to pass through.[1] It is not needful to plunge again into the mud of sensation to know it. Nor yet should we ignore those parts of us which produce such experience,but admit them and test them. We should not willingly rush back intodesires of the past, but accept all situations and study them, the heart fixedon the True. Then they do not sweep us off into delirious action, but weconvert them into true action. Every man may misinterpret or pervert a trueray; he may reflect or deflect. The particular disposition of each mandetermines the direction, the mode of expression which he may give to anyimpulse instilled into his mind; this disposition is regulated by thepreponderance and proportions of the "three qualities" in his nature. I shallhope to show that all impulse is based upon the True. We must thencarefully watch those indices of old fires which are now only banked, andtry to turn their powers, by inwardly knowing them, into our service. The

discovery and right use of the true essence of Being - this is the wholesecret.

The case standing thus, we ask ourselves what is the strongestmotor of man. Is it not Desire? When I look out over life I see this strangepotency dissimulating yet forcing its underground current along in defianceof laws and civilizations, asserting itself now and then in colossal upheaval,sacrificing health, wealth, fame, honor, love, and life for the intoxicatingpassion of the hour. I see also, in the arc of life, how the first fierce color ofDesire, burning higher, blends here and there to purer hues in the solventof the one light, and nerves men to sublime self sacrifice. Then Iunderstand that the cohesion of life is in the True, and that this force,properly understood, must be the clue to man's whole nature. Back of itsmultiform expressions I find one meaning - desire to be. In lovers, in thepoet, in the hero's leap to the deed, in the sensualist's longing to be bornanew to joy, even in dumb brutes this vigorous stir of force means toexpand one's finest essences for a new result on some one of manyplanes, and the truth of the eternal creative impulse, shines through the lowact, as the fire soul through the opal's cloudy heart. Even in passion, tho' Ifind six drops of poison to the seventh, in that last drop hides the sublimecounterpart. It is fed by some experience. Do not the intense sympathiesfor others feed and express it? I find that the desire of things is the love ofthem; this is the "desire which produces will, and it is will which developsforce, [2] and the latter generates matter, [3] or an object having form. [4] As the Deity first feels desire "to beget His heart or son," so man followsthe divine example, and by transubstantiation, begets a new heart ornature, and a new inner form.

-----------1. See "Gates of Gold."2. The magnetic force: the soul force.3. Which is that force condensed.4. Isis, Vol. 2, page 320.

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Taking up the fact that man may misunderstand his own heart, Iremind you that there are in nature, three great forces.

1st. - The creative. It corresponds to "Love in man.'' It is "Brahma,the universal expansive force in nature;" the Creator.

2d. - The preservative. It is Maya, the formative power of illusion or

ideation; this stands for Vishnu, the preserver, and takes the form of Vanityin man.

3d. - The destructive force. Siva the destroyer; in nature the greatseparator which annihilating forms or illusions, brings us back to therecombinations of love and closes the circle. This force is Anger in man,and these three, Love, Vanity, Anger, are the three great gates of life anddeath.

As the author of "Primary Concepts" has most admirably shown us,all things are dual or polar. The other pole of love is lust; of illusion,falsehood; of anger, justice. Duality is the condition of manifestation: without it the deity must remain forever unseen. There is nothing finallyand eternally "good" save the mysterious unit. Neither good nor evil isinherent in manifestations, forms or powers, but depend upon the uses towhich these emanations are put. The moment departure from Deity takesplace the free-will of Being becomes apparent; two paths presentthemselves for choice - duality and division. Duality is the harmoniousinter-action of two opposites in force. Duality in action is a trinity in unity,composed of two forces and the resultant; this is the condition of life. Division is the discordant, or disconnected working of two forces, wherebyone overpowers the other, acts for a time in sterile isolation and thenceases to exist in that shape or form. This is the condition of change ordeath. Without intercorrelation, without attraction and repulsion, we arewithout the attributes of life. As the life of the material universe can thus betraced to magnetism or desire, so all our personal desires have a commonaim: sensation, or the realization of life. This is also the law of the Deity!

Tracing special desires back to their causes, I find each to be rootedin the True, Ambition is a perverted love of excellence. Falsehood is amisshapen desire to create. Fame is a restricted thirst for the immortal,and so on with all the originally pure thoughts of the universal mind, whichhave been appropriated and misconstrued by the elementary nature ofman. Division has occurred through man's forcible adaptation of a trueprinciple to personal and selfish ends. He ate the fruit of the tree ofknowledge on that day when he first conceived good and evil to be singleseparate modes of progression, instead of counterbalancing powersworking together for the same end and confined to the expression ofharmony. He will regain his lost Eden on that day when he can look atevery desire

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in the broad, quiet light of this question: How can I give desire such ventas shall conduce to the benefit of other men? The great watchword of theTrue is this; in last analysis all things are Divine!

To instance such a mode of dealing with any master passion, we willtake up love, itself the basis of all desire. Continuity is said to be the law oflaws in the world of effect. Love - the ethical expression of continuity -holds an identical position in the world of cause. Gravitation, polarity,attraction, cyclic necessity: hope, faith, aspiration; the sum of each and allof these is love. By this force, raised to its highest power, Mastersbecome. Their great attainment consists in this - that they embody the lawof love.

It would seem then that we should recognize the existence of thishuge force of passion within us, so that we may drag it out on our mentaland spiritual planes and clutch it so tight that we are master. This is notdone by pretending to ourselves that such and such a propensity does notexist. All things must exist in each one of us, and we must understandthem all as a figure of the real. For example - the contest of the sexes. Why do women lure men? Why do men rush after them? And do notwomen act with those who seek them just as nature does with us? Sheshows a part, and then retreats behind the bars. Then again she comesout and sometimes throws herself into our arms: this latter not so often. Although men and women differ much, either is to the other the mysteriousundiscovered, to be conquered and known. Especially does this attractioncome out when we have started upon the path, unless where a person iswholly devoid of it by nature, having burnt it out in other lives. What thenare we to do? To yield is a mistake; it is the high spring of the impulse thatwe must understand, and then stand master of the lower form. This is themethod spoken of in the Gita as burning it out in the fire of spiritual wisdom,for being bent upon finding the True, we naturally discard these falsedisguises. This same light and self examination is to be carried on with theother traits, such as anger, vanity and so on, not referring it to self, but assharing in the processes of nature, and for the sake of all those who aredeluded by their own perversions of the True.

The heart sends out its impulses in circular and magnetic waves offeeling which surge through the man until they reach the coarse outer shellwhich renders them into the gross terms of matter. That does not sufficethe inner man, much less the soul, for what they clamor for so loudly in thatthrob of fire and blood is the large sensation of those rich fields beyond theGates of Gold. If we could catch that vibration before it reached the outerbody, we should find that the inner man gave it a finer meaning, and if we

will drop back within ourselves, we may by introspection come tounderstand somewhat of this higher language. We can

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arrest the ripples of feeling further and further within ourselves if we will todo it, and work off their impulse by the expenditure of higher energieswhich reacting, feed the soul itself. When we are attacked by anadversary, the universal mind says "separation;" the individual hearttranslates "anger." When a current of invincible attraction reaches us, thebody shouts "passion," but the pure heart whispers "divine love," and givesa thought or act of brotherhood to all. Ah, my comrades, have not we anddesire come together to learn this deathless lesson - that joy enduring isnot in matter and that even its most tender love can not long contain thestrange, the universal heart of man? We must then re-adjust ourcomprehension to its real meanings. This great victory can be won bysupreme effort, and we are preparing ourselves for it by the daily efforts wedo make. We may look to the natural laws of energy and growth for furtherhelp, and these will form the subject of another letter.

- Jasper Niemand, F.T.S.-------------

THE POETRY OF REINCARNATION IN WESTERN LITERATURE

PART III.

CONTINENTAL POETRYEver since the time of Virgil, whose sixth Eneid contains a sublime

version of Reincarnation, and of Ovid, whose metamorphoses beautifullypresent the old philosophies of metempsychosis, this theme has attractedmany European poets beside those of England. While the Latin poetsobtained their inspiration from the East, through Pythagoras and Plato, theNorthern singers seem to express it spontaneously, unless it came to themwith the Teutonic migration from the Aryan cradle of the race, and shiftedits form with all their people's wanderings so that it has lost all traces ofconnection with its Indian source. The old Norse legends teem with manyguises of soul-journeying. In sublime and lovely stories, ballads and epics,these heroic vikings and their kindred perpetuated their belief that thehuman individuality travels through a great series of embodiments which

physically reveal the spiritual character. The Icelandic Sagas also delightin these fables of transmigration and still fire the heart of Scandinavia andDenmark. It permeated the Welsh triads, oldest of all

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European poetry, and among the early Saxons this thought animated theirDruid ceremonies and their noblest literature. The scriptures of thosemagnificent races whom Tacitus found in the German forests, whoseintrepid manliness conquered the mistress of the world, and from whom aredescended the modern ruling race, were inspired with this same doctrine. The treasures of these ancient writings are buried away from our sight, buta suggestion of their grandeur is found in the heroic qualities of the nationswho were bred upon it. The following selections are representative of thechief branches of Continental European. Bovesen, although an Americancitizen, is really a modernized Norwegian. Goethe stands for the Teutonicrace, and Schiller keeps him good company though it is difficult to quotedistinct evidence from the latter. Victor Hugo and Beranger speaks forFrance, and Campanella represents Italy.

Transmigration

My spirit wrestles in anguish With fancies that will not departA wraith who borrowed my sunbeam Has hidden himself in my heart.

The press of this ancient being Compels me forever to doThe phantom deeds of a phantom Who lived long ages ago.

The thoughts that I feel seem hoary With weight of centuries bent, My prestine creative gladness In happier climes was spent.

My happiest words sound weirdly With laughter bathed in dread,A hollow ghost of laughter

That is loathe to rise from the dead.

My tear has its fount in dead ages And choked with their rust is my sigh, The haunting voice of a spectre Will ne'er from my bosom die.

Perchance in the distant cycles My soul from Nirvana's frost Will gather its scattered life beams Rekindling the soul that I lost.

And then I may rise from my graveyard, And freed at last, may tryThe life of a nobler being In the soul that shall then be I.

- H. H. Boyesen

The Song of the Earth Spirits

In Goethe's "Faust"

The soul of manIs like the waterFrom heaven it cometh To heaven it mounteth And thence at once It must back to earth Forever changing.

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From Victor Hugo's poem:

"To the Invisible One" (A Celle Qui est Voilee)

I am the drift of a thousand tides The captive of destiny.

The weight of all darkness upon me But cannot bury me.

My spirit endures like a rocky isle Amid the ocean of fate.The thunderstorm is my domicile, The hurricane is my mate.

I am the fugitive who far From home has taken flight; Along with the owl and evening star I moan the song of night.

Art thou not too, like unto me A torch to light earth's gloom,A soul, therefore a mystery, A wanderer bound to roam.

Seek for me in the sea bird's home, Descend to my release,Thy depths of cavernous shadows dumb Illume, thou angel of peace!

As night brings forth the rosy morn Perhaps 'tis heaven's lawThat from thy mystic smile is born A glory I ne'er saw.

In this dark world where now I stay I scarce can see myself;Thy radiant soul shine on my way; Duty's my guiding elf.

With loving tones and beckoning hand Thou say'st "Beyond the night I catch a glimpse upon the strand Of thy mansion gleaming bright."

Before I came upon this earth I know I lived in gladness

For ages as an angel. Birth Has caused my present sadness.

My soul was once a heavenly dove Thou who all power retains, Let fall a pinion from above Upon this bird's remains!

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Yes, 'tis my dire misfortune now To hang between two tiesTo hold within my furrowed brow The earth's clay, and the skies.

Alas the pain of being man Of dreaming o'er my fallOf finding heaven within my span, Yet being but a pall;

Of toiling like a galley slave, Of carrying the loadOf human burdens, while I rave To fly unto my God;

Of trailing garments black with rust I, son of heaven above!Of being only graveyard dust E'en though my name is - Love.

The Transmigration of Souls (La Metempsychose)

In philosophic mood, last night, as I was idly lying,That souls may transmigrate, methought there could be no denying; So, just to know to what I owe propensities so strong, I drew my soul into a chat - the gossip lasted long.

"A votive offering," she observed, "well might I claim for thee, For thou in being had'st remained a cypher but for me. Yet not a virgin soul was I when first in thee enshrined." Ah, I suspected, little soul, thus much that I should find.

"Yes," she continued, "yes, of old - I recollect it now - In humble Ivy was I wreathed round many a joyous brow.

More subtle next the essence was that I essayed to warm - A bird's, that could salute the skies, a little bird's my form;Where thickets made a pleasant shade, where Shepherdesses

strolled, I fluttered round, hopped on the ground, my simple lay I trolled, My pinions grew, while still I flew, in freedom on the wind."

Ah, I suspected, little soul, thus much that I should find.

"Medor my name, I next became a dog of wondrous tact, The guardian of a poor blind man, his sole support its fact.

A trick of holding in my mouth a wooden bowl I knew,I led my master through the streets, and begged his living too. Devoted to the poor, to please the wealthy was my care, Gleaning as sustenance for one what others well could spare. Thus good I did, since to kind deeds so many I inclined." Ah, I suspected, little soul, thus much that I should find.

"Next, to breathe life into her charms, in a young girl I dwelt; There in soft prison softly housed, what happiness I felt!

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Till to my hiding place a swarm of cupids entrance gained, And after pillaging it well, in garrison remained.

Like old campaigners there the rogues all sorts of mischief did, And, night and day, while still I lay in a little corner hid, How oft I saw the house on fire I scarce can call to mind." Ah, I suspected, little soul, thus much that I should find,

"Some light on thy propensities may now upon thee break,But prithee, hark! one more remark, I still," says she, "would make.'Tis this - that having dared one day with heaven to make too free, God, for my punishment resolved to shut me up in thee;

And, what with sitting up at night, with work and woman's art, Tears and despair - for I forbear, some secrets to impart, A poet is a very hell for souls thereto consigned."Ah, I suspected, little soul, thus much that I should find.

- Beranger

A Sonnet on Caucasus

I fear that by my death the human race Would gain no vantage. Thus I do not die. So wide is this vast cage of miseryThat flight and change lead to no happier place. Shifting our pains, we risk a sorrier case: All worlds, like ours, are sunk in agony: Go where we will, we feel; and this my cry I may forget like many an old disgrace.Who knows what doom is mine? The Omnipotent Keeps silence; nay, I know not whether strife Or peace was with me in some earlier life. Philip in a worse prison we hath pent These three days past - but not without God's will, Stay we as God decrees: God doth no ill.

- T. Campanella -------------

GOSPELS AND UPANISHADS

"The principle which gives life, undying and eternally beneficent, isperceived by him who desires perception."

As the clouds are dispelled by the rising sun, so do many thingsbecome clear before the growing light of spiritual knowledge. A great initialdifficulty is to discern between the lawful and the unlawful, to find theprecise boundary between the selfish and the unselfish. Many thingswhich are amongst the lawful, nevertheless seem to be also amongst theselfish; even the first move, the initial devotion to spiritual studies has beenstigmatized as selfish, and therefore tainting all that follows. Doubtless it isa difficult task to choose between the sweet and bitter fruit on the tree of

knowledge, but still some light may be thrown on the choice.

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Let us go back to what is logically, thought not perhapschronologically, the first step in religious consciousness. Religion began,says one of the most discerning students of christianity, when the first manobeyed the deeper law in his heart, which prompted him to restrain histendency to selfishness and sensuality, to subordinate them to his highernature, to sacrifice the ephemeral to the durable. The recognition of theearliest whisper of religious consciousness, he considers the characteristicof Israel; and Israel's mission and place in world history is, in his view, theassertion of this intuition. Israel, he says, felt the moral law more vividly,and obeyed it more faithfully than other nations, and Israel's testimony onthe subject is among the most precious of the world's possessions. Theseviews are clear and intelligible, and if we examine the record of Israel'sreligious consciousness, they will appear of great weight. [1]

The essence of Religion is antithesis - opposition between two greatforces, powers, or qualities; the quality of the terms of the antithesis givesus a clue to the phase of religious consciousness.

Israel's antithesis was between the "law of the eternal " and the "wayof sinners." Further examination shows that the second term meant forIsrael the various phases of selfishness and sensuality, of the instincts ofself-preservation and reproduction. Opposed to these Israel felt anotherforce, the "law of the Eternal." If an adherence to this Law, and aconsequent change of the tendency of life, followed its recognition, Israelexperienced as the result a feeling of completeness, strength andhappiness. He found that after introducing this new factor into hisconsciousness he was able to "rejoice and shout for joy." But therecognition of the "Eternal which makes for Righteousness," whose earliestmanifestation is the voice of conscience, is not merely the introduction of anew factor, it is a complete alteration of the event of life, of the purpose ofexistence. Formerly the life was lived for pleasure, for the gratification ofegotism, for the satisfaction of desire. Now it is lived for the "Lord," forHoliness, for the Eternal that makes for Righteousness.

This is the teaching of the first Covenant to Israel; the second addsto it, and makes it clearer. Its beginning is of course the same, an intuitionof the Law of the Eternal, a sense of Righteousness.

The result of developing and using this sense, of rendering perfectobedience to the "Law of the Eternal," is a feeling of happiness, of

invigoration, of renewed life. A complete and persistent adherence to this

------------1. For all that, in the opinion of the students of the True Law, it was

not from a vivid feeling and strict obeying of the moral law that Israel holdssuch a place in Western religious thought, but because the progenitors ofthe Jews were Adepts possessing high powers, who by prostituting thoseto selfish ends, fell from their high estate, while at the same time theyretained many high traditions regarding both the moral law and occultwisdom. David and Solomon are examples of some of the greatest ofthose Adepts falling like stars from heaven. - [Ed.]--------------- 174

law discloses several facts of great importance. The first is, that at anymoment there are two different lives possible for any person - the life in the"world," and the life in the "kingdom of heaven." The first is the life which isbased on the satisfaction of the lower worldly and sensual desires; thesecond is lived through the development of the higher nature - that part ofus which is in touch with the "Eternal." It is a notable fact, or rather anessential characteristic, in the first of these two lives, that the term"satisfaction of desire" is really incorrect, for the essence of "desire" is theimpossibility of satisfying it, the fact that just as the object desired, andeagerly pursued, appears within reach, just as the hand is stretched out toseize it, it suddenly starts away again to an infinite distance. Examples ofthis truth might be multiplied indefinitely; for example, who has ever knownof a rich man come to the conclusion that he had gathered enough wealth,and that it was undesirable to add to it? This fact has been poeticallyexpressed in several forms; its brighter aspect has been symbolized as achild gathering flowers, who always sees farther on a bloom more beautifulthan those within his reach; its dark side is the story of the Dead Sea fruit,outwardly beautiful and tempting, with glossy skin, golden and red, butwhen tasted turning to ashes in the month. The recognition of the insatiatenature of desire leads to a complete abandonment of the life in the "world,"and an entire devotion to the life in the "Eternal," this change of poles beingdescribed as a "death unto sin, and a new birth unto Righteousness." Thetwo chief elements of the life in the "world" which must be annihilatedbefore the life in the "Kingdom" can take its place, are enjoyment of thebody, and the existence of the egotism, - the centre of the forces whichmake up the lower nature.

When this is done and perfect adherence to the law of the "Eternal" issubstituted, another fact is discovered. This is the possibility of gradualassimilation to this law, until absolute identification with it takes place. When this identification is complete, the conditions of the "Eternal's" ownexistence are shared with the added life; a feeling of power, of freedomfrom death and dissolution, of permanence and eternalness is experienced. This is "inheriting the Kingdom," and "drinking the Water of Life." The newLife is found to be independent of the condition of time, of past, presentand future; no temporal considerations apply to it, no such thing as deathis possible: this is the true doctrine of the "immortality of the soul" or ratherof "the reality of Eternal life." A modern philosopher perceived this clearlywhen he wrote - "To truth, justice, love, the attribute of the Soul, the idea ofimmutability is essentially associated." Jesus living in these moralsentiments, heedless of sensual fortunes, heeding only the manifestation ofthese, never made the separation of the idea of duration from the essenceof these attributes, nor uttered a syllable concerning the duration

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of the soul. In the flowing of love, in the adoration of humility, there is noquestion of continuance. The soul is true to itself, and the man in whom itis shed abroad cannot wander from the present, which is infinite, to a futurewhich would be finite. "These facts of religion, the sense ofRighteousness, and the life in the Eternal, are as verifiable as that fireburns and that water is wet. It should not be supposed that this is intendedto convey the idea that they are easy and simple matters; far from it, theyare the most difficult things possible. The world's materialism, theprevailing religious ideas, the neglect of your intuition, the dominance ofdesires, all these complicate the nevertheless absolutely verifiableproblem. Just as a polar ice-field, far from all fuel, complicates the problemof demonstrating that fire is hot, or the sandy Arabian desert, makes it noeasier to prove that water is wet. Difficulties which are certain to occurhave been stated many times, and need not be repeated. The answer,therefore, to the problem of the precise extent of selfishness is thateverything which belongs to the temporary, illusory life - the life in the"world" is selfishness, while everything which belongs to my true life, thelife in the Eternal, is unselfish, is my eternal birthright, and imperative to bedone.

The case may be also stated thus, all things tend to fulfil the law oftheir nature. The plant tends to produce leaves, branches and fruit; if

prevented it droops, withers and dies. The soul seeks stability, strength,peace; not finding these it fails to fulfil its law, suffering and sorrow are theinevitable result. All actions that do not help me to fulfil the law of mynature are wrong; such are all things selfish and sensual; from them neverarise peace and happiness, nor ever can. But everything which tends tothe fulfilment of the perfect law is my unalienable right and necessity; aslight and water are the indispensables of the plant. Such is the answer thatthe religion of the gospels gives to our problem, if we interpret it on thelines of one of its most enlightened advocates. Yet in spite of thisintuitional grasp of christianity - the outcome of the religious semitic mind -or perhaps on account of this very sympathy with it, this same critic showsan almost entire inability to master the expression of Aryan religiousfeeling. Alluding to the theory of the author of "La science des religions"that christianity is only cloudy Aryan metaphysics, he says "suchspeculations take away the breath of the mere man of letters." Burnoufconceives the object of Aryan faith to be that idea of the Absolute which thesemitic mind could never grasp; a conception, or rather a non-conceptionresembling the "Unknowable" of Herbert Spencer. But what appears to methe true Aryan faith teaches something quite different from HerbertSpencer's "Unknowable Absolute". It was hardly the doctrine of theAbsolute Schopenhauer spoke of, when he said, "it has been my solace inlife, it will be my solace in death." It is hardly devotion to the Un-

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knowable that makes the Hindu eat religiously, live religiously and diereligiously. Such emotion for the Abstract Vast is hardly within the power ofthe mere mortal. It seems to me that the true Aryan faith is the doctrine ofthe Atma or Highest Self. The Self stands apart, silent, unmoving, eternallyat rest. It is reflected in the phenomenal world, as the sun is reflected in astream. When the Highest Self is reflected in that bundle of objectivitiescalled a body the illusion of the egotism or delusive self is created, whichcauses the expressions "I" and "mine" to be attributed to the body. Thevarious changes and disturbances in the bundle of objectivities causeperturbation of the illusory self as the wind blowing on the stream causesdisturbance of the image of the sun. The true Self, like the sun, remainsunmoved and changeless,

The idea of self-hood is applied to the egotism by Illusion. I haveseen an illusionary identification of interest in an external object cause aslively emotion as physical pain: for example, I have seen a person suffer

as keenly when a china vase fell and was broken, as if the accident hadhappened to a part of the body. The Illusion produces a pseudo-sensationof the injury to the vase, just as if it were penetrated by real sensorynerves. Exactly similar is the illusion by which interest is involved in thebody or the egotism. They have not the property of self-hood, any morethan the vase. Whenever sleep overtakes us, both body and personalitycease to exist as far as our consciousness is concerned. Shall we thenmake a god of this twelve hours' potentate? who only requires theapproach of night to banish him from existence. The essential quality ofself-hood which our consciousness demands is absolute and inviolablepermanence. Whatever once really exists can never cease to exist. OurHighest Self, our Atma, we perceive within us, or rather, perception takesplace, what is called perception being the first undefined motions ofessential Being struggling to assert itself. The gradual perception of thefact that the illusory personality is not the true Self, the slow realization ofthe true Self, the consequent detachment of interest from the personality,the transfer of interest to the Highest Self. These form some of the firststeps of the Ayran doctrine. But before perception can take place, beforethe true Self can dawn on the mind, all evil desires must cease." He whohas not first turned away from his wickedness, who is not tranquil withpassions subdued, he can never obtain the Self." [1] Thus we found thatthe faith of the gospels teaches that the evil passions must be overcomebefore the life in the eternal can be reached. For the Self in the Eternal,and the life of the Highest Self in Eternal life. Another truth in the Aryandoctrine, involved in the very term Highest Self, is thus expressed: "Thereis one eternal thinker, thinking non-eternal thoughts, who though one fulfilsthe desires of many,

-----------1. Upanishads

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the wise who perceive him in their self, to them belongs peace and not toothers." This recognition of the Ancient in the Self is thus expressed byJesus - "I and the Father are one." The gradual recognition that theHighest Self is really your self, the realest part of you, is the Aryan way ofexpressing the Semitic idea of becoming the Eternal. It is really becominggradually aware of the fact that you have been the Eternal all the while andhad forgotten it. The "one who fulfils the desires of many", is the self, and

this statement of the fact that this self is my self, your self and every oneelse's self, is semitically expressed thus, "love your neighbors as yourself." This unity of self in many apparently different selfs is the metaphysicalbasis of the doctrine of universal Brotherhood. Progress begins with anintuitive perception, in the gospel of the inferiority of the law of the "world"and of the majesty of the law of the Eternal, in the Upanishads of the non-essential nature of the egotism, and of the divine pre-eminence of theHighest Self. Without this initial intuition it is difficult to understand howprogress could take place. To minds of one type it will take the Semitic, tominds of another it will take the Aryan form. Recent teaching has declared"within you is the light of the world - the only light that can be shed uponthe path. Seek out the way by making the profound obeisance of the soulto the dim star that burns within. Steadily as you watch and worship, itslight will grow stronger, then you may know that you have found thebeginning of the way, and when you have found the end its light willsuddenly become the infinite light." This initial perception leads to aresolute destruction of the lower nature; when this is completed theHighest Self will be clearly perceived. It was the instinctive struggle of thenature to establish the true relation between the Highest Self and theegotism which led to the primary intuition. Let those who desire to possessthis intuition, but do not yet possess it, take courage, for the aspiration isthe sure precursor of perception, as the dawn is of the day. First comesthis desire, or rather, aspiration towards spiritual life, then comes intuitionalperception of the Highest Self. The Eternal which is struggling, as it were,to free itself from the bonds of matter, gradually frees itself till at last it isentirely liberated and starts away an infinite distance from matter, acrossan impassable gulf, and then comes perception of the fact that it was notreally the Highest Self at all which was enthralled. A few of the teachingsof the Aryan doctrine concerning the Highest Self may help us here. "Theself, the Ancient is unborn eternal, everlasting; he is not killed though thebody is killed. If the killer thinks he kills, if the killed thinks he is killed, theydo not understand. The knower, the self, is not born; it dies not. When alldesires that dwell in the heart cease, then the mortal becomes immortaland obtains the Highest. The wise man who by means of meditation or hisself, recognizes the Ancient - (who is difficult to be

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seen, who has entered into the dark, who dwells in the abyss) - as God heindeed leaves pleasure and pain far behind; he rejoices because he has

obtained a cause for rejoicing. The sun does not shine there, nor themoon, nor the stars; when He shines, everything shines after Him." Having conquered the desires of the egotism, having overcome the illusionof the body, "stand aside in the battle and look for the warrior. Obey himas though he were thy self; and his spoken words were the utterance ofthy secret desires. He is thy self, yet [thou] art but finite, and liable to error. He is eternal and sure. He is eternal truth. When once he has enteredthee and become thy warrior, he will never utterly desert thee, and at theday of the great peace he will become one with thee."

"Ye are not bound! the soul of things is sweet,The Heart of Being is celestial rest;Stronger than woe is will: that which was goodDoth pass to better - Best."

- Charles Johnston, F.T.S.-----------------

PAPYRUS

The Tale-teller, shading his gentle eyes from the evening sun,paused a moment while he listened to the soft strains of the music as itfloated out from the open Temple. The joyous crowd swept by unheeding,except for one or two who dropped out of the current and were leftstranded among those who had gathered at his feet. Presently he cameback from the realm of harmony whither he had drifted, and as the world-light once more stole over his face he told the tale of:

"THREE WHO SOUGHT OUT THE WAY"

Word had gone forth over all lands that all who sought earnestly andin the true manner should find the way to the mysterious Temple of theVeiled Goddess."

Three kings of the land, moved by the power of the words,determined that they also would become students and reach the goal.

Intu, the Illustrious, making ready for the search, deemed nothingelse could be more potent in his quest than the seal of his kingdom. Thereupon he bound on his forehead the Great Seal, a hawk.

Kour, the Magnificent, making ready for the way, thought nothing

could be more powerful in his searching than the seal of his kingdom. Making ready he bound upon his breast the Great Seal, a golden heart.

Kadmon, the Sorrowful - a king only by sufferance, for his kingdomconsisted only of that which the others did not value - Kadmon deemed itwise also, inasmuch as they would all journey together, to take his seal;

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which was the two others in union; but furthermore, he blindfolded hiseyes.

The Three passing onward encountered many strange and unfamiliarthings, for the road was new, and no wayfarer could know more than onestep onward, which was the one he was then taking. Upon each side, andfrequently in front, barring the way, were curious objects, sometimespleasant and agreeable, but more often quite the reverse. The foliage ofthe trees was new and strange, while the fruits were perplexing in theirincongruity. At times the same fruits grew on different sorts of trees, whileat others the same sort of trees bore entirely dissimilar fruits. The pathwhich they were pursuing was quite the opposite of an ordinary one, forbefore them it was visible but one step, while it stretched far into thedistance behind them. Intu, however, had already made all plain to himselfby a process of reasoning entirely his own. It was, that these things beingthe direct opposite of all in his own country which he ruled, therefore theycould only be caused by some one different from himself - a superior being,that being must be the Goddess - therefore they were upon the right path,at least he was.

Kour thought these things delightful, they were so strange, so new. In fact they were phenomenal and he loved phenomena. They gave himsuch queer sensations, and anything which did that or made him feel otherthan when in his own land - must be caused by the Goddess - oh yes, theywere on the right path, at least he was. As for Kadmon he seeing none ofthese things, could only judge by that which he remembered of his owncountry. Each of the others told him of their existence in their own way. This was confusing. He determined, therefore, to walk onward as if hewere in his own land, but to press steadily on. They were thus, in realitytreading three separate paths, and in their several ways they passed manypersons who had stopped to rest - to eat or sleep or because the way wasdark and difficult; some because they were too poor, others because theywere ill, footsore or blind. Intu lost some time, for he stopped to argue withmany on the peculiarities of the way and the logical reasonableness of it,

but he had no time to pause for aught else.Kour felt for the wayfarers, he was sorry for and loved them. If they

would only feel as he did they could go on easily, but he had no time tostop to make them feel that way.

Both Intu and he had all such people in their own lands. There wasno time to waste on natural things. It was the supernatural in ametaphysical or soul-stirring way they sought.

And Kadmon, the Sorrowful, paused. In his land these were to befound also. He too realized the reasonableness of the way. He too loved itand was exalted by it. He too felt for and loved the other wayfarers.

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He did more - he sorrowed for them. What mattered it if he did not find thetemple immediately, he was young, the others growing old and blind, theywere sorrowful and weary. So he stopped and gave his thoughts and helpto the ill, cheering the weary, helping the poor, and blindfolded as he was,led the blind over the step he had just passed. So interested did hebecome in these labors he forgot he was himself seeking the Goddess.

It was but a little distance farther on that they caught up with Intu,which was not surprising as he had reached the end of his path. It hadended at a stone wall. As he could not scale the wall, he sat down toreason "why an ordinary stone wall should obstruct such an extraordinarypath?" Being a very perplexing intellectual problem - there he remained. Alittle farther and Kour was passed. He had encountered a radiant maiden,partially veiled, who told him wondrous tales of strange happenings. Hermanner was very mysterious, and he felt she was the Goddess. Takingher hand in his and leaning his head upon her bosom, he was so happythat he knew she was the Goddess and there he remained to dream.

And Kadmon, tarrying with the sorrowful and weary, felt the bandageslip from his eyes, as the light from the rising sun streaming in red and goldover the path fell upon and glorified the ragged wayfarers. In the brillianceover their heads he read the words: "This way lies the path to the Temple"while a soft voice breathed into his soul: "By the way of Intu alone, thepath is not found. By that of Kour alone, it is not gained. Both wisely usedin unison are guides while on the road. By something, which is greaterthan either, only, is the Temple reached. Work on!"

And the sorrowful, taking in his own, the hands of the weary andweak, passed on.

- Rameses---------------

NOTES ON THE ASTRAL LIGHT From Eliphas Levi's Works

(Continued)

To be able to command this agent, is to be the depository of thepower of God Himself: all effective Magic, all real power, is there and allbooks of true science have no other aim than to demonstrate this. In orderto command this great magical agent two things are necessary - toconcentrate, and to project. On one of the arms of the Androgyne of HenriKhunrath, is inscribed "COAGULA:" on the other, "SOLVE," - toconcentrate, and to expand, are the two master words of Nature: but howcan we "concentrate," or "expand," the Astral Light, the soul of the world? concentration

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may he effected by isolation, and expansion by the magic chain. But hewho has prejudices or fears, who is passionate, or a slave of his passions,can never concentrate nor coagulate the Astral Light. All true Adepts havebeen self-centred, sober, and chaste even unto death: and the reason ofthis is, that in order to be master of a force, it must not be permitted to havedominion over us.

To form "the magic chain," is to establish a magnetic current, whichbecomes powerful in proportion to its length. Enthusiasm is contagious,because it is only produced by settled faith: and faith begets faith; tobelieve, is to will with reason; to will with reason is to will with a power. Ido not say infinite, but indefinite.

All enthusiasm propagated in a society by means of regular practicesand communications, creates a magnetic current, and conserves andaugments itself by means of this current. The tendency of this current is tocarry away and exalt, often beyond measure, persons of a weak orimpressionable nature, those of nervous organisms, and temperamentspredisposed to hysteria or hallucination: such persons become powerfulmedia of communication of the magic force, and facilitate the transmissionof the Astral currents: To oppose the manifestations of such currents,therefore, is, as it were, to fight against fate. When the young Pharisee,

Saul, threw himself with all the fanaticism of a head-strong sectary, againstthe overwhelming spread of Christianity, he placed himself, withoutknowing it, at the mercy of that power he thought to combat: accordingly,he was thunder-struck by a terrible magnetic flash, which was renderedmore instantaneously effective, no doubt, by the combined action of acerebral congestion and a burning sun.

There are some sects of enthusiasts at whom we may laugh - whileat a distance - but in whose ranks we enlist, in spite of ourselves, as soonas we come within the sphere of their influence. These magnetic circlesand magnetic chains sometimes establish themselves automatically, andinfluence, in accordance with fatal laws, those who expose themselves totheir action: every one of us is perforce drawn into such a circle ofrelations, which constitutes his world, and to whose influence he mustsubmit.

Great cycles make great men, and vice versa: there are no"misunderstood geniuses:" there are "eccentric" men, and the word is soadmirably descriptive, that it seems that it might have been invented by anAdept. The eccentric man of genius is he who seeks to establish a circlefor himself by combating the forces of central attraction and the establishedcurrents: his fate is either to be crushed in the struggle, or to succeed.

The man of genius is he who discovers a real law, and consequentlypossesses an invincible power of action and direction: he may possibly diein the accomplishment of his work, but what he wills comes to pass in spite

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of his death, and often even because of it, for death is a veritableassumption: "If I be lifted up" said the greatest of Initiates, "I will draw allmen unto me."

The law of magnetic currents is the law of the movement of the AstralLight: this movement is always double and propagates itself in contrarydirections. A great action always opens the way for a great re-action, andthe secret of consummate success lies solely in the ability to foreseereactions. To oppose one's self to a current that is beginning to run itscircle, is to court destruction: to oppose a current that has run through itscircle, is to take lead of the reflex currents: the great man is he whoappears at the right moment, and can decipher the meaning of the newmovement.

The various phenomena which have lately excited so much interest inEurope and America, the rapping tables, and fluidic manifestations, are

merely magnetic currents which are beginning to form spontaneously; andare, in fact, the solicitations of Nature, inviting us, for the good of Humanity,to form again the great sympathetic and religious chain; for the stagnationof the Astral Light means the annihilation of the human race: and even thestagnation of this agent is from time to time manifested, by terrifyingsymptoms of decomposition and death: Cholera Morbus, for example, andthe diseases of the grape, and the potato, have no other cause than this. All the mysterious movements of tables are attributable to this universalmagic agent; which seeks a chain of enthusiasms, in order to form newcurrents: it is a force blind in itself, but which may be directed by the will ofman: and it is influenced by prevailing opinions: this universal fluid, if wemay so call it, being the common medium of all nervous organisms, andthe vehicle of all sensitive vibrations, establishes between persons of animpressionable nature, an actual physical solidarity, and transmits, fromone to another, the impressions of imagination and thought.

The movement of an inert body, determined by the undulations of theuniversal agent, obeys the dominant impression, and reproduces in itsrevelations sometimes the lucidity of the most marvelous visions,sometimes the oddity and deception of the most incoherent dreams.

Thus, the extravagances of the ecstatics of St. Medard, thephenomena of raps in furniture, of musical instruments playing apparentlyof their own accord, are all illusions produced by the same cause.

The exaggerations which are induced by that fascination which is apeculiar intoxication, caused by the congestion of the Astral Light, theoscillation impressed on inert matter by the subtle and universal agent ofmovement and of life is all that there is at the bottom of much that is soapparently marvelous, as one can easily convince himself, by producingthem, at will, by following the directions laid down in the "Dogma andRitual." - B.N. Acle, F.T.S.-------------------- 183

"THE WORD"

I have read with great interest the excellent article entitled "Heraldsfrom the Unseen" in the April number of THE PATH, and which expressesmy own views perhaps more completely than I expressed them in an articleto the Theosophist, to which reference is made, and which seems to havegiven rise to some misconception. It is, however, stated in my paper on

"Occultism in Germany," that a beginner may obtain a certain Word by a"Master" to practice, which would just suit his condition, and Mr. Niemandasks: "Why should an Adept, be needed when Ishwar resideth in thebreast of every mortal being." It is perfectly true that Ishwar resides inevery human heart; but not everyone is able to hear distinctly what hesays, or to recognize his presence there. In my opinion the practical"Word" serves the especial purpose to bind and control one's thoughts andto raise the vibrations within, so as to bring them into harmony with thatLight which one desires to enter so that we may recognize the Ishwarwithin ourselves. Mr. Niemand says: "Whatever tends to raise thevibration is of value. Your intuitions must direct you to a wise adminture." Supposing, however, that your own intuitions are not sufficiently strong tobe unmistakably understood by you, or - in other words - that you are notyet enough spiritually advanced to understand the voice of the Ishwarwithin; would it not be useful to obtain instructions, such as exactly suityour condition from some Adept, or through the instrumentality of someone through whom the Ishwar can speak comprehensibly to your lowerself? Surely an Adept cannot do the thinking or growing for anotherperson; but he may guide a person either by the silent influence of histhoughts or by giving him verbal or written instructions. He may thus aidthe disciple, so that the latter may find his own Master within himself, whichis the only Master that anyone is entitled to worship, because it is eachone's own Higher Self.

In that article "Occultism in Germany" it is stated that the exercise ofcharity, or the promulgation of doctrines, etc., are not sufficient for practicalprogress, and Mr. Niemand thinks that by making this statement virtue hasbeen somewhat belittled. If so, the Bagavad-Gita might be construed asbelittling it likewise; for it belittles those works which - although beingconsidered good - are the outcome of Rajo-Guna. [1] There are millions ofpeople who perform acts of charity from some motive or other, or whoattempt to teach others things of which they know little themselves, and--------------

1. There is no real difference between the author and JasperNiemand. Bagavad-Gita allows that ''works" must be performed, butalways insists on Charity and Devotion. This Devotion is to be directedtoward the One Life, and until all acts are performed with that in the mind,there will be constant rebirths. - [Ed.]----------------- 184

who nevertheless - or perhaps on account of their motives - make very littleprogress in the knowledge of self. One of the main points besides thepractice of universal charity without any selfish interest, seems to be notonly the control of the passions, but also to obtain perfect mastery overone's own thoughts. The practice of the "Word" seems to be the mostefficient method to learn how to control one's thoughts, as it forces thelatter to remain concentrated upon that word. The reason why many"Yogees" practice the pronunciation of OM often for years without anyapparent progress, may be due to the cause that they pronounce it withtheir lips and not with their hearts. In such a case this practice will be asuseless as the repetition of a litany, while the mind is wandering withoutrestraint wherever it pleases. It can furthermore not be immaterial whatWord or object a person selects to rest his thoughts upon, as every wordcorresponds to a certain idea, and the mind should rest upon the highestconception which it is able to grasp; nor can we grasp anything which isnot within ourself, and before we can grasp it fully and comprehend itintellectually, we must first be able to feel it within ourselves. The greatmistake which our "psychical researchers" make, is that they attempt tohunt in externals for things which they can only find within themselves, andthat they seek to understand intellectually things which they do not feel, orwhich - if they feel them - they reject and call "hallucinations."

It seems, moreover, that besides the above mentioned use of the"Word" if practiced properly, there is an occult power connected with thispractice by which some spiritual forces may be set in motion, which willtend to awaken the spiritual consciousness. This power has already beenreferred to in Mr. Niemand's article.

Spiritual life surely consists in giving up the idea of self; and even forthat purpose the practice of the Word seems to me highly useful, becausehe who practices it properly, does not think of himself, but of a conditionwhich is superior to self. What else can the practice of the Word be, but afervent prayer, spoken by the soul, with a full concentration of mind; prayerwhich is at the same time a command, by which the king within assumesmastery over the animal forces? What else can it be but a simultaneousexercise of thought and Will, such as is said to take place in the bosom ofBrahm at the beginning of each Manvantara? [1] If God in his ownessence said at the beginning: "Let there be Light;" and it was Light, whycould not the God in Man repeat the process, and say within his own heart,firmly and full of devotion, "Let there be Light," and is it not possible that itmight then become light within; provided the words are properlypronounced, not with the lips, but with the thought and the Will.

It may be that a person can get along well enough without receiving

------------1. Manifestation of a world or system. - [Ed.]

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any instruction or help from Adepts, provided he is without such aid able tofind the "Lord of all worlds," and there are also others who, when theyheard of the Adepts, have begun to seek only for them, instead of seekingfor the Master within, but there are also those who desire the truth for itsown sake and do not possess sufficient wisdom to find it unaided; and tothose the Adepts may give their aid, perhaps invisibly and unconsciously tothe former, provided they deserve it by seriously desiring to give up theirown selves. Such at least seems to have been the prevalent belief even inthe most ancient times, and all the forms of initiation as well as modernchurch-institutions and educational arrangements are based upon thesupposition that those who know a great deal can inform those who knowless, and benefit them thereby. This truth is too self-evident to need anyexplication.

I am glad that Mr. Niemand has called attention to this question, as itshows that in speaking about occult matters it is necessary to be veryexplicit to avoid being misunderstood.

- Franz Harman, M.D.---------------

LITERARY NOTES

LUCIFER: A NEW THEOSOPHICAL MAGAZINE - Madame H. P.Blavatsky, who is now in London, has started the above periodical which isto appear monthly. [1] It is edited by the Sphinx of the 19th centuryassociated with Mabel Collins, the gifted author of Light on the Path andThrough the Gates of Gold.

Many persons have recoiled from the name because of itsunpleasant appropriation by Milton for the use of Satan. But history showsthat with the early Christian it was a name of promise - that of The LightBearer. As the editors announce, "The Light Bearer is at war with no man."

To bring to light is its great function. Some disclosures will be painful,for it will uncover many carefully concealed fester-spots of our present

civilization, and reveal, as by a microscope, the nature and source of manycorruptions in the social fabric. Yet also it will expound truth, truth thatstudents of occultism desire to know, - but not all.

Madame Blavatsky for many years has braved the tongue of scandaland the finger of scorn, as well as the distant mutterings of actual physicalpersecution, while pushing forward the Cause of Universal Brotherhood,and she will hardly stop now at the beginning of actual warfare. Twelveyears of the Theosophical Society life have almost closed, bringing nearerthe

------------2. [sic] London: George Redway; price one shilling monthly.

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moment when the once indifferent enemy raises his head and begins tothink that this obscure annoyance has become something that needscrushing. And so, choosing the advance position in London, where thePsychical Researchers cheered their Hodgson to the echo when hereported H. P. Blavatsky a fraud, she flings into their faces this newchallenge labeled with a name that has been long associated with Satan. By her audacity she will amaze the self-styled scientists of this age, and byher genius she will lash them as they retreat in defeat. In adapting this onlyapparently inappropriate name, she hopes to shock some lethargicChristians and Theosophists who dislike to call a spade a spade; aftertheir benumbed senses are shocked they may get power to see a littlelight.

We extend to LUCIFER a welcome, with the hope that the name maybe raised from its degradation through the efforts of such giftedtheosophists as our two sisters.

The first number will appear September 15th, and will contain, amongother things, notes on Light on the Path by the author, papers by MadameBlavatsky and others.

"THE DUCHESS EMILLA" - When scientific subjects are made thetexts for novels, the implication is that interest in them has become diffusedthrough social ranks. Similarly as to Theosophical and kindred topics, "Mr.Isaacs" and "A Fallen idol" are paradoxically proof that Occultism haspassed beyond the region of careless amusement and entered that ofserious inquiry. "The Duchess Emilia" is a novel, but a novel embodying

the esoteric doctrine of Re-incarnation. The soul of a dissolute Italiannoblewoman enters the body of a new-born babe in America; and the fixedpurpose of the adult man, prompted by hazy reminiscences of its past andstimulated by conscience and by hope, is to attain enlightenment and effectexpiation. All is depicted with vigor and beauty. We know few things moretouchingly pathetic than the aged Cardinal, still struggling to crush out thedeathless love of his youth, and vainly seeking through austerities andprayers the peace which can only come - as at last it does - when the evilof that love is purged away and the purified spirits are made one in blissand hope. Intelligence repudiates the theology, but sentiment revels in thepathos, and taste delights in the literary quality, of this new offering ofRomance to Occultism. Ticknor & Co., Boston; price, 50 cts.

BAGAVAD-GITA - A theosophist, now in Prussia, is translating thissacred poem into the German language. The date of its appearance is notfixed. When this edition and the translation now being made by Mohini M.Chatterji, are published, we shall have two notable additions totheosophical literature.

ATHEISM PHILOSOPHICALLY REFUTED, (Geo. Robertson & Co.,Melbourne, Australia) is a pamphlet by Hugh Junor Brown, which attemptsthe task indicated by its title, through the aid the author has received fromspiritualism and reason.

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COMFORT FOR THE BEREAVED, by Hugh Junor Brown, is a tributeto the influence and benefit of spiritualism in Australia. It is published(1887) by the author, at Melbourne.

AMONG THE ROSICRUCIANS - By a Student of Occultism. (OccultPublishing Co., Boston) This little book bears the name of Franz Harmanon its cover and the impress of that writer's style in every line. Of that stylenot much can be said; it is as we already know it; never graceful, oftenmechanical; often also didactic and verbose. It has, however, its happymoments when it rises into surprising clearness and force, and suchmoments are precisely those in which the most valuable instruction orsuggestion is conveyed. Its defects are trifling compared with the vitalexcellence of the matter itself. Dr. Harman is that rare being - a bornoccultist. He has an alert mind of high intuitive order. He has the signal

merit of being almost the only modern writer who gives available hints forthe practical development of students. His later work, inclusive of thepresent volume, has a surprising occult property - amounting almost to a"Mantram" or charm, - of rising the reader's vibrations. Much of a man andhis inner experience cling to his writing, and works upon us in unseenways, and persons not infrequently have remarkable dreams after readingHarman. It is not impossible that this effect is intentionally conveyed byhim, for the secret is not unknown.

A variety of theosophical and occult themes are crowded into thesetwo hundred pages, all knit together under pretext of a dream visit to aRosicrucian Monastery. Or was it only a dream? Perhaps the author willtell us more later. Meanwhile the student cannot do better than study thissuggestive book, which puts many vaguely known truths in easy,conversational form. - J. N.

SWEDENBORG, THE BUDDHIST - By Philangi Dasa, [1] (1887). This book proposes to show that the higher Swedenhorgianism is Thibetanin its origin, and that Swedenborg was a Buddhist. It is cast in the form ofconversations or discussions between various persons, in the course ofwhich the comparisons are brought out. Whether the author is a Hindu ornot we do not know, but the style shows many traces of Shakesperianstudy, and many terms and modes of expression are used that were onlyknown in that poet's time. It is an interesting and valuable book.

----------1. Carl Casso & Co., Box 257, Santa Cruz, Cal.

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CORRESPONDENCE

The Gates of Gold; Light on the Path; Idyll of the White Lotus

London, July 17, 1887

To The Editor of The PATH:SIR: - I should be very glad if you would allow me to inform your

readers that the Preface which I have added to the new edition of "TheGates of Gold" I propose to add also to "The Idyll of the White Lotus" and"Light on the Path," as soon as there is any opportunity for me to do so. I

believe a new edition of "Light on the Path" will soon appear, to which Ishall make this addition. The explanation I now make seems to me to benecessary, as some of your readers are under the mistaken impressionthat I intended this preface to constitute a kind of separate claim for "TheGates of Gold." This is not so. That book and the "Idyll of the WhiteLotus," were written in the same manner. As to "Light on the Path" that is acollection of axioms which I found written on the walls of a certain place towhich I obtained admittance, and I made notes of them as I saw them. ButI see no feasible method of making such explanations to the public, andtherefore at present I propose to place this Preface before each of thebooks. Very truly yours, Mabel Collins---------------

TEA TABLE TALK

Since last writing, other anecdotes of children have been sent us. One friend writes: "In our city is a child of five years, well known to me. Since she could speak she has constantly told her mother that she wassome forty years old, and is always telling what she used to do before shecame to her present mother."

Still another: "An only daughter of a friend of mine at two years ofage was constantly saying in her play; 'My other little sister in heaven doesthis, or does that.''' Also I heard lately of a young girl who was born a verysad and peculiar child. She frequently refers to the fact that it is all veryprobable that her present parents and relatives are her father, mother andaunts, but adds; "I have another mother somewhere, but I don't knowwhere she is now."

Speaking or pictures of future events in the astral light, when with theTea Table recently, Quickly gave an excellent reply to some rather nervousqueries from the ladies regarding such "omens" as visions of death scenesor funerals passing by. Said he: "They are, of course, compounded; thereare other elements in them than those of thought . But the causes mustalready exist, for if I died now, my relatives have a fair general idea of thekind of funeral I should have," (shudders from the ladies,) "and so thewhole scene might easily be pictured and suddenly seen by a person in atense nervous condition. Then again, in most cases, a train of similar

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causes will always produce similar effects or pictures. The soul, having anenormous power of induction, can begin with a known cause; its effectbecomes another cause. Unthinking men acting blindly, will always bemoved in known and easily premised ways: thus all the elements can becalculated in an instant and a long distant event be seen. It appears insome cases to be an extension of the power of cause calculationpossessed by many. There are various methods in life which show that allthis can be done. See the doctrine of least squares, and others."

Curious event lately. A friend received a postal card from a ladycustomer in Wisconsin, calling attention to the fact that her order for goodshad not been filled. He read it carefully, and as he supposed, took it to theshipping office for attention. Next morning in his mail was what he took fora duplicate card from the same lady. He read it and thought, ''she haswritten twice so as to make sure." But in the office he found no previousone, and the clerk said he had brought in none the day before. It was acase of seeing the card one day ahead, and, as he says, "It was ratherconfusing, as I am ready to swear I had one the day before. Still onexamining the real one, it was too perfectly like the first to be in fact aduplicate. She would hardly be likely to make such a fac-simile."

An earnest student of the Bible reminds me of the following in supportof Reincarnation. Daniel and John are both told that they shall come againto the world in its latter days. Jesus tells John he shall tarry in this life orwithin its sphere, until he (Jesus) comes. Jesus also recognizes the law ofKarma in the scene with the blind man. " Did this man sin, or his parents,that he was born blind?" There is a recognition of evolutionary law in theseother words of the Gospel. Jesus said: even of these stones God is ableto raise up children unto Abraham." So the one primeval substance(Mulaprakriti) by degrees develops and advances through inorganic andorganic stages, up to the dawn of self consciousness in men or to thediviner man, to God. It is the old story of Pyrrha and Deucalion producingmen out of stones and populating the world under the direction of Themis(wisdom). Solomon says: "Being good, I came into a body undefiled." Avery pregnant fact is that stated by able Kabbalists, that in Genesis theword nephesch - soul - is only so translated when applied to man; thetranslators have taken it upon themselves to alter it to "living creatures" andotherwise, the moment it is applied, as it is, to beasts. The early church,determined to force doctrines of its own, has much to answer for in the"authenticated" translation of scriptures. There is the parable of leaven

(spirit) taken by the woman, (divine sophia or wisdom; the femaleprinciple) and hidden in three measures of meal (the body, astral fluidicbody and the soul) until the whole is leavened, which a well known authorpoints out as another theosophical teaching from the words of Jesus. It iseasy to multiply such instances, for as has been shown over and over, allthe leading points of Christian belief, as well as most of the teachings ofJesus have been attributed to Buddha, Osiris, Zoroaster, Mithras, andmany others. In the Asoka rock sculptures, (Hindostan. 500 B.C. or more)are found representations de-

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clared by English and other travelers to show the birth in the manger, themother and child, the inspired Christ teaching the people and so on. History gives us the crucifixion of Mithras, Horus and Crishna in the arms ofa virgin mother; the ascension of Heracles. St. Augustine sums up the factthat all creeds are at their base, one and the same, in the following words:

"For the thing itself which is now called the Christian religion reallywas known to the ancients, nor was wanting at any time from the beginningof the human race, until the time that Christ came in the flesh, from whencethe true religion which had previously existed, began to he called'Christian,' and this in our day is the Christian religion, not as having beenwanting in former times, but as having in later times received this name."(Op. Vol. 1, Page 12.) And St. Paul: -"The gospel which ye have heard andwhich was preached to every creature under heaven, whereof I, Paul, ammade minister." This is said to have been written (Col. I. 3.) at a time whenoutside of Jerusalem, a small Romish congregation comprised almost allthe gospel converts of the historical apostles.

Inquirers have asked us here and there, if we do not think the"Christian religion" as taught by its Founder, and in its esoteric sense,better suited to our nation and to the people. That sex which is alltenderness (or almost all!) furnishes other members who assure us that inthis form of religion there is more to touch the heart. I answer: more totouch your heart, perhaps, but for the heart you cannot speak. Hearts areas we make them, and each heart is all too little known to its possessor. The heart rejoices in strong emotions, in striking the note of life over andover under a keen desire to feel in matter. The thinker asks himself howfar he is wise in deliberately consigning himself to a form of belief becauseit makes him feel; because it stimulates emotion; because it appeals toignorance in the mass, the people being very ignorant of true things. That

is very much like the method pursued in some fashionable schools withdrawing, music and the like, where the children are not taught from firstprinciples, but how to make a little show quickly, under the plea that if theyshow any talent, they may learn on scientific principles later. Result - eitherthe pupil cannot be dragged from the rut of habit, or has to unlearneverything before learning aright. A tendency towards any religion in itstrue, inner form is a noble one, sure to bear fair fruit. It is a fact that we canonly really live that which we feel. But how if we can feel what we will, if wehave the capability for grander conceptions; if we have an inner eyeframed to look straight at the sun and to eschew reflections? Some friendsaround the Tea Table bring a charge of coldness against the Easternteachings. It is not a just charge; it is they who are cold to its splendor. They warm to known things, and to such expositions of the Divine in matteras come within their conceptions and national modes of thought. They donot ask whether these concepts are thorough ones; They "feel them," thatis enough. Such students have taken the first step; a near and a safestep. The great danger is that they will remain there; that they will notgrow beyond that form. The great power of religions over the human heartarises from their appeal to its prime weak-

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ness - the attachment to know forms. The selfish desire to maintain thepresent personality, the inner worship of the "I," the lower self, hasawakened and fixed that weakness. Form is the medium in which the souladvances through matter until it has learned the larger method and rises by"ascension of state." To gain the adherence of man, religions limit him toan especial form of thought, and while in great measure protecting andelevating him, they become fetters if he does not grow up to them and casttheir leading strings aside in favor of the direct teaching of Deity to allsouls. "We are wiser than we know. If we will not interfere with ourthought, but will act entirely, or see how the thing stands in God, we knowthe particular thing and every thing and every man." [1] Oliver Cromwellonce said "A man never rises so high as when he knows not whether he isgoing." One versed in holy mysteries said recently when consulted aboutan aspirant for chelaship: "having the right motive he is all right. His viewsare of no use to him. .... He had better be ready to alter them as he passeson," and then went on to say that those views being with all of us the resultof mere worldly experience or the teachings of others, it was first necessaryto realize that we knew nothing, and had been taught only falsehoods.

Every truth, and the one truth, may be differently given by differentminds. If I wish to win over a Teuton, a Frenchman, a Briton, I do not - andI am a man of the world and know my world - I do not use the same style ofaddress to each. One wrote me not so long ago: "Julius; beware ofwords, they are traps. Look to the truth beneath that form."

One class of students is represented by a woman from whose lockednote book I take the following: "I have been deceived by the world and bymy own heart too long. I must have the exact truth, if it kill me!" Companions like these may take the gates by storm, and advance, as theysay in the old manuscripts, "drums beating, colors flying, matches light atboth ends, bullet in the mouth." It was truly said by Mahomet: "Paradise isunder the shadow of swords." And hear Emerson again: "The terror ofreforms is that we must cast away our virtues, or what we have alwaysesteemed as such, into the same pit that has consumed our grosser vices."

Those words from that locked book are a clue to much. "The exactTruth." No appeal to my emotions, to that heart which has so oftenbetrayed me, but a sure basis on which l may stand firm. When we needtruth utterly, with the hungry reach of the soul, we stand where we are sickand weary of those religions which told us of the soul, of truth and hope, inthrilling tones, and bidding us bow at the shrine of a creed, told us no more. We turn to the Wisdom-Religion which alone came to us with proofs ofthese actualities and their powers in nature. If we made one step outsidethe regions of emotion, not a religion, not a science met us with a helpinghand but this one. The superiority of the Orient consists in this: she hasreduced truth to a science by which man may apprehend, not herproportions, but her illimitable reach; a science whereby the Way may beshortened for man. Lest this far reaching system appear to set a boundaryor a trap for his free

------------1. Emerson.

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thought even in the remote distance, she hastens to add that the soul isboundless and that it is all. She has taken those loving words, whichmoved man briefly and left him free to forget them, and showed him whylove and faith were vital to him, and made them part of his being by fixedlaws. If the terms of truth seem frigid to us, it must be because we are toowell used to the temporary heat of emotional fires which require constant

stoking, so that we know nothing of the vivifying heat of the living light onthe fainting soul. Perhaps we are dazzled at the vast prospect and scurryback into our accustomed forms as prairie dogs into their holes at thesudden up shooting of the sun. Or are we wilfully blind to the love at theheart of it, deaf to the declaration: "The magnetism of pure love is theoriginator of every created thing?" [1] We might paraphrase scripture byexclaiming: Greater love hath no God than this, that He pour out His life tomake gods! What other religion has revealed a Deity so transcendent,humanity so divine? What other has put the Ultimate before us inconceivable terms? What other occupied for centuries in framing ascience, a way to assist men, has broken the silence of ages, the seals ofthe mysteries, or thrown open the solemn portals to those who dare rightlyaspire? What other, casting aside the safeguard of parable, has plainlydeclared the meaning of all parable, or revealed the full Light where latersystems obscurely hinted at partial rays? What do we know of the esotericteaching of any religion or mysticism save what the Orient has recentlytaught us? What other comes forward with teachers, gives out truth withperfect disinterestedness, and inspires writers of both sexes, of all agesand nations to declare systematized, scientific, active love to a mechanicalage? What are tender words, and fair appeals to our ethical sense ofbeauty, or even the almighty power of gush, compared to that love which isshown by daily care for the interests of mankind? What if mere wordssound foreign and cold; the facts attest that only love transcendent canbeget such devotion, and that without the firm assurance of "exact truth"based upon a system of love out-blazing all systems, could these teachingshave endured throughout all time.

Let each one believe what he can, until he resolves that he will findand cling to truth in its fullness, but let no one deny to the Wisdom-Religionthe supreme glory of having worked for Humanity with the steadfastdevotion of ages, until the hour arose for the second command: "Let therebe Light." This light it has given us; let us be just in return.

"Justice being preserved, will preserve; being destroyed, will destroy. Take heed lest justice, being overthrown, overthrow thee and us all."(Manu.)

Well, friends, I don't know what more I can say. In my part of thecountry there's plenty of crossroads running in all directions, but whenfarmers mean to go quick and sure, they just strike out for the pike. - Julius----------------

If a man understands the Self, saying "I am He," what could he wishor desire that he should pine after the body. - Upanishad

O M

------------[1] Isis, Vol. I, page 210.

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A U M

That pure, great light which is radiant; that great glory; that verilywhich the god's worship: that by means of which the sun shines forth - thateternal divine being is perceived by devotees. The real and the unrealhave both the same real entity as their basis. The being who is the innerSelf, is not seen, being placed in the heart. Meditating on him, a wise manremains placid. - Sunatsugatiya

THE PATH--------------------------------------------------------------------------------------------------------------Vol. II October, 1887 No. 7--------------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

THE POETRY OF REINCARNATION IN WESTERN LITERATURE

PART IV.

PLATONIC POETS

The largest inspiration of all Western thought is nourished by theAcademe. Not only idealism but the provinces of philosophy and literaturehostile to Plato are really indebted to him. The noble loftiness, the etherealsubtlety, the poetic beauty of that teaching has captivated most of the fine

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intellects of medieval and modern times and it is impossible to trace theinvisible course of exalted thought which has radiated from this greatestGreek, the king of a nation of philosophers.

Adopting Emerson's words "Out of Plato come all things that are stillwritten and debated among men of thought. Great havoc makes he amongour originalities. We have reached the mountain from which all these driftboulders were detached. The Bible of the learned for twenty-two centuries,every brisk young man who says fine things to each reluctant generation issome reader of Plato translating into the vernacular his good things..... How many great men nature is incessantly sending up out of the night tobe his men - Platonists! the Alexandrians, a constellation of genius; theElizabethans, not less; Sir Thomas More, Henry More, John Hales, JohnSmith, Lord Bacon, Jeremy, Taylor, Ralph Cudworth, Sydenham, ThomasTaylor. Calvinism is in his Phaedro. Christianity is in it. Mahometanismdraws all its philosophy, in its hand book of morals, the Akhlak-y-Jalaly,from him. Mysticism finds in Plato all its texts." We know not how much ofthe world's later poetry is due to the suggestion and nurture of the poet-philosopher. But in closing our studies of the poetry of Reincarnation itmay be of interest to group together the avowed Platonic poets.

Most illustrious of all the English disciples of this master, in thebrilliant coterie of "Cambridge Platonists," was Dr. Henry More whom Dr.Johnson esteemed "one of our greatest divines and philosophers and nomean poet." Hobbes said of him that if his "own philosophy was not truehe knew none that he should sooner adopt than Henry More's ofCambridge;" and Hoadley styles him "one of the first men of this or anyother country." Coleridge wrote that his philosophical works "containedmore enlarged and elevated views of the christian dispensation than l havemet with in any other single volume; for More had both the philosophicaland poetic genius supported by immense erudition." He was a devoutstudent of Plato. In the heat of rebellion he was spared by the fanatics. They pardoned his refusal to take their covenant and left him to continuethe philosophic occupations which had rendered him famous as a loveableand absorbed scholar. He wove together in many poems a quaint texture

of Gothic fancy and Greek thought. His "Psychozoia" or "Life of the Soul,"from which the following verses are taken is a long Platonic poem tracingthe course of the soul through ancient existences down into the earthlyrealm. Campbell said of this work that it "is like a curious grotto whoselabyrinths we might explore for its strange and mystic associations." Dr.More was an intimate friend of Addison and long a correspondent ofDescartes.

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From Henry More's "Philosophical Poems" (Psychozoia).

I would sing the pre-existency Of human souls and live once o'er again By recollection and quick memory All that is passed since first we all began. But all too shallow be my wits to scan So deep a point and mind too dull to climb So dark a matter. But thou more than man Aread, thou sacred soul of Plotin dearTell me what mortals are. Tell what of old they were.

A spark or ray of divinity Clouded with earthly fogs, and clad in clay A precious drop sunk from eternity Spilt on the ground, or rather slunk away. For then we fell when we 'gan first t'essay By stealth of our own selves something to been Uncentering ourselves from our one great stay Which rupture we new liberty did weenAnd from that prank right jolly wits ourselves did deem.

Show fitly how the pre-existing soul Enacts and enters bodies here belowAnd then entire unhurt can leave this moul In which by sense and motion they may know Better than we what things transacted be Upon the earth, and when they best may show Themselves to friend or foe, their phantasmy Moulding their airy arc to gross consistency.

Milton imbibed from his college friend Henry More an early fondnessfor the study of Plato, whose philosophy nourished most of the fine spiritsof that day and he expresses the Greek sage's opinion of the soul in hisComus:

The soul grows clotted by oblivion Imbodies and embrutes till she quite lose The divine property of her first being;Such as those thick and gloomy shadows damp Oft seen in charnel vaults and sepulchres Lingering and setting by a new made grave As loth to leave the body that it loved.

Milton's Platonic proclivities are also shown in his poem "On theDeath of a Fair Infant:"

Wert thou that just maid, who once before Forsook the hated earth, O tell me sooth, And earnest again to visit us once more? Or were thou that sweet smiling youth? Or any other of that heavenly broodLet down in cloudy throne to do the world some good?

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Or wert thou of the golden-winged host, Who having clad thyself in human weed, To earth from thy prefixed seat did'st post, And after short abode fly back with speedAs if to show what creatures heaven doth breed. Thereby to set the hearts of men on fireTo scorn the sordid world and unto heaven aspire.

In the old library of poetry known as Dodsley's Collection, is aMiltonic poem by an anonymous Platonist winch is very interesting and asit is difficult of access we quote the best part of it:

Pre-Existence In Imitation of Milton

Now had the archangel trumpet, raised sublime Above the walls of heaven, begun to sound; All aether took the blast and fell beneath Shook with celestial noise; th' almighty host Hot with pursuit, and reeking with the blood Of guilty cherubs smeared in sulphurous dust, Pause at the known command of sounding gold. At first they close the wide Tartarian gates, Th' impenetrable folds on brazen hinge Roll creaking horrible; the din beneath O'ercomes the war of flames, and deafens hell. Then through the solid gloom with nimble wing They cut their shining traces up to light; Returned upon the edge of heavenly dayWhere thinnest beams play round the vast obscure And with eternal gleam drives back the night. They find the troops less stubborn, less involved In crime and ruin, barr'd the realms of peace, Yet uncondemned to baleful beats of woe, Doubtful and suppliant; all the plumes of light Moult from their shuddering wings, and sickly fear Shades every face with horror; conscious guilt Rolls in the livid eye-ball, and each breast Shakes with the dread of future doom unknown. 'Tis here the wide circumference of heaven Opens in two vast gates, that inward turn Volumnious, on jasper columns hung By geometry divine; they ever glow With living sculptures, they arise by turnsTo imhoss the shining leaves, by turns they set To give succeeding argument their place; In holy hieroglyphics on they move, The gaze of journeying angels, as they pass Oft looking back, and held in deep surprise. Here stood the troops distinct; the cherub guard

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Unbarred the splendid gates, and in they roll Harmonious; for a vocal spirit sits

Within each hinge, and as they onward drive, In just divisions breaks the numerous jars With symphony melodious, such as spheres Involved in tenfold wreaths are said to sound.Out flows a blaze of glory: for on high Towering advanced the moving throne of God. Above the throne, th' ideas heavenly bright Of past, of present, and of coming time, Fixed their immoved abode, and there present An endless landscape of created things To sight celestial, where angelic eyes Are lost in prospect; for the shiny range Boundless and various in its bosom bears Millions of full proportioned worlds, beheld With steadfast eyes, till more arise to view, And further inward scenes start up unknown.A vocal thunder rolled the voice of God Servants of God! and virtues great in armsWe approve your faithful works, and you return Blessed from the dire pursuits of rebel foes; Resolved, obdurant, they have tried the forceOf this right hand, and known almighty power; Transfixed with lightning down they sunk and fell Into the fiery gulf and deep they plunge Below the burning waves, to hide their heads.For you, ye guilty throng that lately joined In this sedition, since seduced from good,And caught in trains of guile, by sprites malign Superior in their order; you accept,Trembling, my heavenly clemency and grace. When the long era once has filled its orb, You shall emerge to light and humbly here Again shall bow before his favoring throne, If your own virtue second my decree: But all must have their races first below. See, where below in chaos wondrous deepA speck of light dawns forth, and thence throughout The shades, in many a wreath, my forming power There swiftly turns the burning eddy round, Absorbing all crude matter near its brink;

Which next, with subtle motions, takes the form I please to stamp, the seed of embryo worlds All now in embryo, but ere long shall rise Variously scattered in this vast expanse, Involved in winding orbs, until the brims Of outward circles brush the heavenly gates. The middle point a globe of curling fire Shall hold, which round it sheds its genial heat;

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Where'er I kindle life the motion grows. In all the endless orbs, from this machine; And infinite vicissitudes that rollAbout the restless center; for I rearIn those meanders turned, a dusty ball,Deformed all o'er with woods, whose shaggy tops Inclose eternal mists, and deadly damps Hover within their boughs, to cloak the light; Impervious scenes of horror, till reformed To fields and grassy dells and flowery meads By your continual pains. Here Silence sits In folds of wreathy mantling sunk obscure, And in dark fumes bending his drowsy head; An urn he holds, from whence a lake proceeds Wide, flowing gently, smooth and Lethe named; Hither compelled, each soul must drink long draughts Of those forgetful streams, till forms within And all the great ideas fade and die:For if vast thought should play about a mind Inclosed in flesh, and dragging cumbrous life, Fluttering and beating in the mournful cage, It soon would break its gates and wing away: 'Tis therefore my decree, the soul return Naked from off this beach, and perfect blank To visit the new world; and wait to feel Itself in crude consistence closely shut,The dreadful monument of just revenge; Immured by heaven's own hand, and placed erect On fleeting matter all imprisoned round

With walls of clay; the ethereal mould shall bear The chain of members, deafened with an ear, Blinded by eyes, and trammeled by hands, Here anger, vast ambition and disdain, And all the haughty movements rise and fall, As storms of neighboring atoms tear the soul, And hope and love and all the calmer turns Of easy hours, in their gay gilded shapes, With sudden run, skim o'er deluded minds, As matter leads the dance; but one desire Unsatisfied, shall mar ten thousand joys.The rank of beings, that shall first advance Drink deep of human life; and long shall stay On this great scene of cares. From all the rest That longer for the destined body wait, Less penance I expect, and short abode In those pale dreamy kingdoms will content; Each has his lamentable lot and allOn different rocks abide the pains of life. The pensive spirit takes the lonely grove; Nightly he visits all the sylvan scenes,

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Where far remote, a melancholy moon Raising her head, serene and shorn of beams,Throws here and there her glimmerings through the trees.The sage shall haunt this solitary ground And view the dismal landscape limned within In horrid shades, mined with imperfect light. Here Judgment, blinded by delusive sense, Contracted through the cranny of an eye, Shoots up faint languid beams to that dark seat, Wherein the soul, bereaved of native fire, Sets intricate, in misty clouds obscured. Hence far removed, a different being race In cities full and frequent take their seat,Where honour's crushed, and gratitude oppressed With swelling hopes of gain, that raise within A tempest, and driven onward by success,

Can find no bounds. For creatures of a day Stretch their wide cares to ages; full increase Starves their penurious soul, while empty sound Fills the ambitious; that shall ever shrink, Pining with endless cares, while this shall swell To tympany enormous. Bright in arms Here shines the hero, out he fiercely leads A martial throng, his instruments of rage; To fill the world with death, and thin mankind. There savage nature in one common lies And feels its share of hunger, care and pain, Cheated by flying prey; and now they tear Their panting flesh; and deeply, darkly quaff Of human woe, even when they rudely sip The flowing stream, or draw the savory pulp Of nature's freshest viands; fragrant fruits Enjoyed with trembling, and in danger sought,But where the appointed limits of a law Fences the general safety of the world,No greater quiet reigns; the blended loads Of punishment and crime deform the world, And give no rest to man; with pangs and throes He enters on the stage; prophetic tears And infant cries prelude his future woes; And all is one continual scene of gulf Till the sad sable curtain falls in death.Then the gay glories of the living world Shall cast their empty varnish and retire Out of his feeble views; the shapeless root Of wild imagination dance and play Before his eyes obscure; till all in death Shall vanish, and the prisoner enlarged, Regains the flaming borders of the sky. He ended. Peals of thunder rend the heavens,

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And chaos, from the bottom turned, resounds. The mighty clangor; all the heavenly host Approve the high decree, and loud they sing

Eternal justice; while the guilty troops, Sad with their doom, but sad without despair, Fall fluttering down to Lethe's lake and there For penance, and the destined body wait.

Shelley's Platonic leanings are well known. The favorite Greekconceit of pre-existence in many earlier lives may frequently be found inother poems besides the "Prometheus Unbound" quoted in part II of ourseries.

The last stanza of "The Cloud," is Shelly's Platonic symbol of humanlife:

I am the daughter of earth and water And the nursling of the skyI pass through the pores of the ocean and shores I change, but I cannot die.For after the rain when with never a stain The pavilion of heaven is bareAnd the winds and sunbeams with their convex gleams Build up the blue dome of airI silently laugh at my own cenotaph And out of the caverns of rainLike a child from the womb, like a ghost from the tomb, I arise and unbuild it again.

Another poem entitled "A Fragment," certainly refers to pre-existence:

Ye gentle visitants of calm thought Moods like the memories of happier earth Which come arrayed in thoughts of little worth Like stars in clouds by weak winds enwrought.

Coleridge has embodied his Platonic view of pre-existence in thissonnet, "Composed on a homeward journey; the author having receivedintelligence of the birth of a son":

Oft o'er my brain does that strange fancy roll Which makes the present (while the flash doth last) Seem a mere semblance of some unknown past, Mixed with such feelings as perplex the soul

Self questioned in her sleep; and some have said We lived, ere yet this robe of flesh we wore. O my sweet baby! when I reach my doorIf heavy looks should tell me thou art dead (As sometimes through excess of hope, I fear) I think that I should struggle to believe Thou wert a spirit, to this nether sphere Sentenced for some more venial crime to grieve;Did'st scream, then spring to meet Heaven's quick reprieve, While we wept idly o'er the little bier.

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In Emerson, the Plato of the nineteenth century, the whole feeling ofthe Greek seems reflected in its most glorious development. Many of hispoems clearly suggest the influence of his Greek teacher, as his "Threnody"upon the death of his young son, and "The Sphinx" in which these twostanzas appear:

To vision profounder Man's spirit must dive;His aye-rolling orb At no goal wilt arrive;The heavens that now draw him With sweetness untold -Once found for new heavens He spurneth the old.

Eterne alteration Now follows, now fliesAnd under pain, pleasure, - Under pleasure, pain liesLove works at the centre, Heart-heaving alway;Forth speed the strong pulses To the borders of day.

Many of the church hymns glow with the enthusiasm of Platonic pre-existence, and are fondly sung by Christians without any thought that, whiletheir idea is of Biblical origin, it has been nourished and perpetuated by the

Greek sage, and directly implies reincarnation. For instance:

"I'm but a stranger here, heaven is my home.""Heaven is my fatherland, heaven is my home."

Mrs. Elizabeth Rowe, the friend of Bishop Ken and of Dr. IsaacWatts, has left this allusion to pre-existence in

A Hymn of Heaven

Ye starry mansions, hail! my native skiesHere in my happy, pre-existent state(A spotless mind) I led the life of Gods,But passing, I salute you, and advanceTo yonder brighter realms, allowed access,Hail, splendid city of the almighty kingCelestial salem, situate above, &c.

- E. D. Walker--------------

NATURE'S SCHOLAR

There was once an old Scholar who counted his friends by scores inhis Youth, and had now mislaid or lost them. Early in life he had wanderedaway from men and things to seek the Truth, and journeyed very far in hissearch, coming at last to an inheritance of little land and much learning, lefthim by an antiquarian ancestor. Deep down in quiet country dales he livedupon dreams and moldy books, well loved by all about him, for he neverknew the current rates of wage or purchase, nor yet when maids hunggossiping over hedges, and dinner burned in the oven. The simple folk ofthe country side had their own way with him whom they called "the poordear soul" and cherished as their own backbone, never letting any man outof their own township serve or despoil him, so much they felt they owedhim. Some went so far in gratitude as to say he was not near so old

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as he looked, for if his hair was grey, there were firm, bright eyes and

sturdy calves to give age the lie and maintain it. Moreover, the time a bandpassed through the village, he had been espied by Molly through the doorchink, striding up and down, whistling as loud as any boy and cutting the airwith his cane in a style far beyond the drum major. It was the kitchenverdict that he must have been "shocking bad" in his youth; his dinner wasdone to a turn that night and the maids had new ribbands in their caps andarch provocation on their faces.

Be his age what it might, day after day the Scholar read and wrote, orslowly paced his rustic walks, now amid rose blooms, now upon the sererustle of leaves or crunch of snow, but always with a faithful old hound toheel on his right, whose head hung low like the master's. Nothing breathedon that homestead that did not seem to have greater right there than theScholar: the very toads and lizards sat and swelled for pride of ownershipin mossy nooks on his walk, and busy winter birds stood still at hisapproach, and pecked briskly at the brown boughs won by sun from ice,knowing well that not even creeping things had ever seen cause to turnaside for him. One hoary spider had indeed been seen to think the Scholarwould learn more if he took some notice of creatures, but everyone knowsthat since Bruce introduced a spider to history, the tribe has beenhypercritical of the insufficient methods of man. It is certain that theScholar considered himself a mere sojourner there where he was master,and meant to return to anxious friends when he could carry the Truth tothem. But the great tomes of his legacy were many and wise; still helingered, still he sought, while Time went tiptoe past him.

One morning, as he wrote, a caprice of the Spring wind burst openthe study casement. A gush of wild-wood fragrance and the shrill lilt of agirl's voice in song flooded into the room together. Some subtle quality ofthe voice made him throw down his pen and glance at a picture on histable. From beneath its coating of dust a merry brown eve laughed out athim and a round shoulder gleamed whitely. Taking up this picture, hepolished it remorsefully with his worn coat cuff, muttering like one asleep: "Poor Kate! I have kept her waiting long. I cannot give myself tohappiness or woman, until I find the Truth."

Straightway upon this came a miracle! His door swung open. Thereupon his threshold, young and rosy, lap and hair full of blossoms, face fullof dimples, stood Kate herself. As the man's eye went from the picture tothe woman, the man's heart leaped up hot and strong. He dropped thepainted thing and caught the living beauty in his arms. "My Kate! you havewaited for me!" Small chance has Truth with her own at times, whenvelvety cheek is so near and the springtide is yet young!

What said the beauty? She laughed again, and kissed him with the

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careless, cruel, kindness of youth to age. "Yes, we waited and rang till wewere tired, so I came on to explore. Awfully nice of you to know me!" "ButKate" - he stammered.

"Harriet. I'm not named for Mamma," she rattled on. "Mamma's outthere with Papa and the children."

"Children?" gasped the Scholar."Yes. Ten, besides me. Don't you hear them?"Surely he heard them. Ten! they sounded like legions. The mere

pursuit of truth is at once a recompense and a protection! Yet even avotary is vulnerable when a young girl goes on to say: "Let me call them,you'll sprain yourself, rushing about so. I shook your nerves; see how yourhand trembles."

No wonder, poor Scholar. In that moment he looked double his age,for he - long unacquainted with mirrors - saw for the first time his stoopingshoulders, his crows-feet and wrinkles, reflected in her blithe indifference,her attention wandering from him to his surroundings. His dead youth roseup with power, and stared him in the face; then fell away from his heart inashes.

That heart was staunch though, as are the hearts of those who seekthe Truth, so by the time his guests stepped beneath his roof, he stoodready to welcome them with gentle courtesy - his Kate, grown portly, butfresh and good-humored still, and secretly flattered to see, (as she did withthe tail of her eye) her portrait so cleanly kept when all else was so dusty,and hoping her husband would not remark it. Her husband, (who would nothave cared if he had, she having tapped his single vein of sentiment andrun it dry,) a grave, cautious Scientist: a friend of his, a Speculator,attracted by unlikeness, whose sharp glance bestowed a hypothetical valuewherever it fell: these and other friends had hunted the Scholar up torenew old ties in his country home, seeing which, the very cockles of hisheart warmed to them. Soon milk was foaming into pails; sounds ofbeating and churning and frothing arose. Maids scurried in all directions. Slugs disturbed on young green things, and cackling hens in angry sessionon the barn aloof, alike averred that never had such an evil day befallenpoultry yard and kitchen garden. "Humph" snarled old Peter: "me airlysalad he should not have, an' me meanin' to sell it in market the Saturday,but for his bean' the boss, dang him!" To which Cook replied with much

feeling that "Lord knows, I ain't never before seen the poor, dear gentlemanask for his own." Peter glared at her. "Woman! That's just what I amobjectin' to. It's the first time makes the precydent. He's got the precydenton us now," with which mysterious omen hanging over her, Cook retired toher pans and sauces.

The day passed all too quickly, and when the hour for departurecame

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round, the Scholar was so reluctant to part with his friends that hebethought him of making a gift to every one, that some portion of himselfmight go with them. Gathering them about him, he begged that each wouldtell him what they had liked best in his home, adding - the wily old Scholar:- that then these things might serve to remind him of friends, and perhapssmile at him in their absence. They were very worldly wise people,however, coming from the city beyond the hills, that city whose knowinglights out-winked the stars, whose mists denied a right of way to the sunhimself. So perhaps they saw through his cunning, for all hung back untilhe said to the Artist: "Come Sir; you have praised my homestead much. What will you crown with your final approbation 'e're you leave me?"

The Artist could but smile back into the genial face bending towardshim, "Sir, the fairest thing you own is one that in itself contains the truerules of all Art. It is as blue as the heavens, and like them, a living lessonin gradation of color, and its form displays the perfect line of beauty.'"

The Scholar's gaze sought the dark cabinets on his walls, each richwith its own freight, but the Scientist spoke up with decision. "On thecontrary, the finest thing our friend possesses is colorless, formless; itsbeauty is its utility: its protean energy is a fountain of Power."

"Learning and Art are all very good," chirruped the speculator,flecking off his eyeglass. "But if ever you chance to be hard up, let mechoose what possession of yours shall be put upon the market, and youshall pocket its attractions - less commission - in more cash than anythingelse I see is likely to bring you."

A swift cloud of deprecation passed over the company, as when abreeze ruffles a grainfield and there is a stir, a rustle and a withdrawal fromthe rude intruder. The Scholar's cheek even reddened slightly, seeingwhich, the Poet hastened to staunch the wound, as is the royal prerogativeof poets. "Sir," said he, "you have here an instrument of wonderfulsweetness. It tunes ear and brain alike to the sweetest harmonies, and

though I must leave it, I take its music with me, captured in my latest song,and all the world shall sing it."

He was a famous Poet, so the rest hastened to agree with him. "Asfor me," said a youth, gazing ardently at Harriet; "what I admired most wasan image of the loveliest woman God ever made; what I envy mostseemed to hold her in its arms, and these were one thing."

"And I," said a reproachful youth whom she had jilted, "I liked the onething that cannot lie trampled upon, nor does it change and grow out ofknowledge, like the fickle world around us."

"Fancy! Now for my part the jolliest thing here is always changing,never the same. It's a racer! No women for me!" So spoke the Dandy

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whom Harriet secretly loved. Stung, she turned away to hide herpalpitating bosom, but flung a dart behind her, as girls will. "Diamonds,"cried she, "give me our host's ancestral diamonds. Larger ones I neversaw. Brilliants! Glorious! such quantities. My heart is set on having justsuch stones."

Her lovers stroked their callow chins and thought of their salaries, butbefore the puzzled Scholar could ask for an explanation, her mother tookhis hand, saving plaintively, "My good friend, next to yourself, what I valuemost is none of these things they name, but just something in your dairywhich makes yours the sweetest cream and butter I ever tasted. How mypoor children ever grow up on city fare, a merciful heaven only knows."

Everyone laughed at this touching idea, for just then the "poorchildren" rushed up with a loud rumble, as of thunder, and precipitatedthemselves upon the Scholar. The one at the rear, who still had somebreath remaining, shouted out; "We never saw such a splendid stream. Don't we wish we had it at home." Their host was about to confess that hehad never noticed it, when his voice was drowned in a general exclamationfrom all the grown people in one breath: "That was what I meant too; it isthe stream yonder!"

The astonished Scholar turned to look at his choicest possession,now rosy under the setting sun. Its cascade swept down in a serpentinecurve, while part of the water writhed backward from the lip of the fall,making a spiral within a spiral in strange double movement; an ebb and aflow. Below the outpour of life-giving water, six eddies swirled away, eachin its own circle, but interlinked by a current that emptied itself in a largerwhirlpool further down. The little wind that rises out of the cast at nightfall

in the spring, struck coldly across this boiling vortex, condensing its foaminto a silvery mist that gathered, rose, took on a graceful wraithlike shape,and floated away, a freed thing to the free ether. The Scholar drew himselfup in sudden excitement and wonder, then these words burst from him in atorrent strangely unlike the calm evenness of his accustomed speech. "Atlast! At last I have found the secret. See" - and he pointed to the cascade- "there is the movement that creates life; it circles through the eddies andout of the whirlpool evolves the new-born life itself, the immortal that seeksthe skies. Rejoice with me!"

The tears ran down his cheek, but his voice rang like a bugle and hisform had a majesty they could not understand. They fell back a few paces. Their mirth was extinguished, their manners constrained. Like guilty heartsthey made hasty farewells, avoiding his eye: their thanks fell crisp and coolon the air, like frost. While still their footsteps pressed his land, drowsybirds in the hedges saw them put heads close together in the shadows andwhisper furtively, "Mad! He is mad. What will people say? We

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will never come again." The branches, closing behind them with ashudder, shed a soft rain of blossoms to obliterate their presence; thentwining closer, shut the Scholar forever away from the world and its friends.

Lost in an ecstasy, he stood by the hurrying waters. A Voice called tohim from somewhere; a Voice of airy mystery, a soundless but almightyVoice, so, that he trembled as he answered, Lord, here am I."

"Seest thou not, oh, Seeker," said the Voice, "that though Truthwears different garb to different men, it is but the livery of their own minds; beneath it is the One Truth that mirrors forth all the rest, changeless andresplendent under as many names as there are men? It is to be found inall things in Nature, even as the water is in all things: men pursue itssplendor blindfold through the worlds, to find it shining beside their owndoor."

"And thou, who art thou?" asked the Scholar."I am that Spirit which moves above the face of the waters. With

Truth I dwelt in her supreme abode. Seek me there."An awful thrill, half fear, half joy ran through the hearer's breast, for

these last words resounded from the deeps of his heart. Then he knew thesupreme abode of Truth and worshiping in it, he became Nature's Scholar,and she made him young again with that youth which men call Immortality.

- J. Campbell ver Planck, F.T.S.---------------

ASTRAL INTOXICATION

There is such a thing as being intoxicated in the course of an unwisepursuit of what we erroneously imagine is spirituality. In the Christian Bibleit is very wisely directed to "prove all" and to hold only to that which isgood; this advice is just as important to the student of occultism who thinksthat he has separated himself from those "inferior" people engaged eitherin following a dogma or in tipping tables for messages from deceasedrelatives - or enemies - as it is to spiritists who believe in the "summerland"and "returning spirits."

The placid surface of the sea of spirit is the only mirror in which canbe caught undisturbed the reflections of spiritual things. When a studentstarts upon the path and begins to see spots of light flash out now andthen, or balls of golden fire roll past him, it does not mean that he isbeginning to see the real Self - pure spirit. A moment of deepest peace orwonderful

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revealings given to the student, is not the awful moment when one is aboutto see his spiritual guide, much less his own soul. Nor are psychicalsplashes of blue flame, nor visions of things that afterwards come to pass,nor sights of small sections of the astral light with its wonderfulphotographs of past or future, nor the sudden ringing of distant fairy-likebells, any proof that you are cultivating spirituality. These things, and stillmore curious things, will occur when you have passed a little distance onthe way, but they are only the mere outposts of a new land which is itselfwholly material, and only one remove from the plane of gross physicalconsciousness.

The liability to be carried off and intoxicated by these phenomena isto be guarded against. We should watch, note and discriminate in all thesecases; place them down for future reference, to be related to some law, orfor comparison with other circumstances of a like sort. The power thatNature has of deluding us is endless, and if we stop at these matters shewill let us go no further. It is not that any person or power in nature hasdeclared that if we do so and so we must stop, but when one is carried off

by what Boehme calls "God's wonders," the result is an intoxication thatproduces confusion of the intellect. Were one, for instance, to regard everypicture seen in the astral light as a spiritual experience, he might truly aftera while brook no contradiction upon the subject, but that would be merelybecause he was drunk with this kind of wine. While he proceeded with hisindulgence and neglected his true progress, which is always dependentupon his purity of motive and conquest of his known or ascertainabledefects, nature went on accumulating the store of illusory appearances withwhich he satiated himself.

It is certain that any student who devotes himself to these astralhappenings will see them increase. But were our whole life devoted to andrewarded by an enormous succession of phenomena, it is also equallycertain that the casting off of the body would be the end of all that sort ofexperience, without our having added really anything to our stock of trueknowledge.

The astral plane, which is the same as that of our psychic senses, isas full of strange sights and sounds as an untrodden South Americanforest, and has to be well understood before the student can stay therelong without danger. While we can overcome the dangers of a forest bythe use of human inventions, whose entire object is the physicaldestruction of the noxious things encountered there, we have no such aidswhen treading the astral labyrinth. We may be physically brave and saythat no fear can enter into us, but no untrained or merely curious seeker isable to say just what effect will result to his outer senses from the attack orinfluence encountered by the psychical senses.

--- 208And the person who revolves selfishly around himself as a center is

in greater danger of delusion than any one else, for he has not theassistance that comes from being united in thought with all other sincereseekers. One may stand in a dark house where none of the objects can bedistinguished and quite plainly see all that is illuminated outside; in thesame way we can see from out of the blackness of our own house - ourhearts - the objects now and then illuminated outside by the astral light; but we gain nothing. We must first dispel the inner darkness before tryingto see into the darkness without; we must know ourselves before knowingthings extraneous to ourselves.

This is not the road that seems easiest to students. Most of them findit far pleasanter and as they think faster, work, to look on all these outsideallurements, and to cultivate all psychic senses, to the exclusion of real

spiritual work.The true road is plain and easy to find, it is so easy that very many

would-be students miss it because they cannot believe it to be so simple.

"The way lies through the heart"; Ask there and wander not;Knock loud, nor hesitateBecause at first the soundsReverberating, seem to mock thee. Nor, when the door swings wide, Revealing shadows black as night, Must thou recoil.Within, the Master's messengers Have waited patiently:That Master is Thyself!

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THOUGHTS IN SOLITUDE

VIII.

What is known in the present day under the name of Theosophy, ashas repeatedly been stated, is the primary truth which all the religions ofthe world alike have enshrined - it may he regarded as the kernel of whichthe religions have been the husks, and it would seem that in thedevelopment of this idea, and in the comparison of the objects aimed at bythe various religions and by Theosophy, that we shall best realize thestupendous scope and importance of this divine hidden wisdom.

While some of the religions may have been more transparent husksthan others through which the kernel of the wisdom of the ages might bedimly visioned, in other words, while some may contain vague hints of

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the wider horizon and the more transcendent heights of being, it maygenerally be stated without making invidious distinctions that the religionsof the world as a rule have concerned themselves almost exclusively withthe present earth life and the life lying immediately beyond. It is with therewards and punishments of this state in the immediate future, and with the

moral or virtuous thoughts and actions of the present life, which aresupposed to be the means of meriting the former and of avoiding the latter,that the priesthoods and the teachers of religion have principally dealt. Indeed, so engrossed in the pursuit of worldly objects have the priesthoodsof some religions become that the wider horizon has been completely lostby them.

While the quality of spirituality is but feebly developed in mankind,while the occupations and aims of this present earth life continue to absorbso very much the greater part of the energy of men, and while theintellectual development of those who have some dim perception of ahigher state has still to achieve its period of blossom, the different religionsadopted by the various races of men will continue to supply the requiredneeds. But there are a few in each country who have risen above theprevailing level - the forerunners we take it of the mighty coming race, andtheir numbers are being daily added to - men of thought and feeling whothrough pain and inward struggle have emancipated themselves from thedeadly bonds of superstition, and who have at the same time been toogreat hearted to fall into the still deadlier grip of the opposing faction thatusurps the name of science, and that parades its little aims under thedenial of all that is most sacred in humanity - men who by intenseimaginative power have grasped and realized all that this life has to give,and have been forced to put it by as failing to satisfy their highestaspirations. For such men the Theosophic advent has been a trueEirenicon. No longer bounded by the dimly imaged heaven whichsuperstitious ignorance stretched into eternity, all life now lies before theimpartial student of nature in logical order. The law of absolute justiceunder the name of Karma, which follows with impartial reward or retributionevery act, every word and every thought, is now recognized alike assatisfying the moral conscience of the religious man, and as extending overthe whole horizon of man's nature the inevitable sequence of cause andeffect which the scientists have shown to exist in the material world; whilein marked contrast alike to the agnostic acceptance of annihilation, and tothe diabolic theory of the arbitrary awardment of eternal bliss or eternalmisery to the poor struggling mortals, who after a short life time of 70 or 80years are surely unlikely to be deserving of either, the picture is completedby the steady progress and evolution of the soul through the continuallyrepeated vicissitude of earthly life - alternated and relieved by the blissfuldreams of heaven where the infinite variety of

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human character will through eons of time reap in subtle distinction thatwhich is the due of each.

The objects of the Theosophical Society may be stated as twofold. Firstly to act as a counter movement alike to the decaying but still lingeringsuperstitions, and still more to the rampant and growing materialism of thepresent day, and the best way to attain this first object is surely to give tothe world such a system of thought as may help to explain the mysteries oflife. Such a system as will at once satisfy man's logical requirements, hismoral feeling of fitness, and his highest spiritual aspirations. And wherewill such a system be found as in the doctrines Theosophy teaches? Thesecond and main object to which the first leads up, is to act as a guide tothe pathway of deliverance by which man may escape from the alternatingmiseries of birth and death, and attain the one permanent state of Being. This is the great - the divine - secret - to be bound no longer in conditionedexistence - to merge the manhood in the Godhead! To catch a glimpse ofone of the thousand states of ecstatic being that lie in infinite gradationbetween us and that stupendous goal would blind us with excess of light. Surely then the only figure before the mind when whispering in worshipingawe of that ineffable state of being should be the kneeling angel with headbent low, and wings crossed before the face.

While a large and increasing number are likely to be influenced bythe teachings of Theosophy towards more tolerant and wider views of life,the number of those who will feel impelled to attempt the great undertakingwill not probably in this age of darkness be relatively large. But indeed it isnot a matter of choice, the destiny of each guides unerringly in the path heis bound to tread, the good within drives and will drive in ways that weknow not of. The deep depression or the cutting sorrow of former yearsmay pass away, the torture may take a more subtle form, but while thewings are yet too weak to soar for long in the heavenly air, the detachmentfrom earthly things is bound to bear its first fruits of pain, and the heart willstill remain steadily crushed between the upper and the nether millstones. When the aimlessness of this life has made itself felt, to the exclusion of allother thought, to escape from its desolating curse must seem the oneobject worthy of accomplishment. The converging lines of Karma mustdoubtless have led those who feel impelled to scale the transcendentheights, compared with which the most soaring ambition of earthly life sinksinto nothingness, but in weak-kneed moments to be thrust on such a pathof greatness is felt to be a pathetic destiny, a forlorn hope, truly forlorn ifthe present life alone is regarded, but it is a forlorn hope that has to be led.

To realize with vivid distinctness the inanity of all earthly bliss, and

yet to catch no refreshing glimpse of the beatific vision; to taste nostrengthening sip of the heavenly Amrit, this is indeed a desolateness

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without any parallel in worldly life, it is the "indescribable vacuum" of theheart, so well pictured in an article in the June Theosophist entitled "DivineHeartache." But as the writer there goes on to describe in words whichrecall St. John of the Cross's "Obscure Night of the Soul" the apparentcontraction of the heart is caused by the divine fire which is driving out itsrheum and filthy moisture, and is but a prelude to the ultimate expansion. St. Thomas a Kempis, also dwells on the trouble of mind the disciple mustlearn to bear, and points out that "to be in a state of great devotion andsweetness" is not advantageous "for it is not by these things that a truelover of virtue is known, nor doth the spiritual progress and perfection of aman consist in these things."

It is written, "He that hath put aside woman hath put aside the world"and this would seem to be the best illustration of that final detachmentwhich is the prelude to the first step on the path to higher things. Thedifferent earthly desires from that of mere animal comfort up to the mostideal love, have all got characteristics that blend into each other, but earthlydesire at every turn has to be fought and conquered, or put in other words,it is a continual raising of the object of desire, either through the failure ofrealization or through the satiety that comes of realization. It may haverequired the experience of many incarnations to weed out of the heart thedesire for wealth, for title, for power, for consideration among men, at eachdeath of the body a step may have been gained, and the object of desireraised a degree in nobility, until its culmination is reached in the desire forthe ideal union, the true marriage of the soul, to which the bodily union isbut a subsidiary supplement. The intensity of a fruitless passion if keptundegraded by any acceptance of a lower love, if steadily nursed through awhole life-time as the one thing worthy of achievement, may havealchemical force enough to transmute this love into what it alreadyresembles, the still loftier and purer love of the Universal Soul. "Woman"may have been "put aside" and the ideal union as a tangible reality in thislife despaired of - in moments of enthusiasm the earthly love may appeartotally eclipsed by the heavenly - but while lungs fit to breathe the heavenlyether are still undeveloped, descents have to be made to the lower air, theold hopes of love rise again in the breast though more faintly, and the oldtorture is gone through again.

But if the ultimate goal is steadily kept before the mind's eye, eachpang that has been endured should have given added strength. The goadthat drives each man to higher things is deep seated in his being, and mustremain so through life until it ceases to be a goad at all by the conquest ofthe special desire against which it was directed, and if only we bear in mindthat it is a matter of small moment whether or not we attain our earthlydesires, and that the one thing important is to follow loyally what at the

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time seems to us highest and worthiest - though that highest and worthiestideal is ever moving upwards - periods of peace and satisfaction are boundto come at last, and we may repeat with Sidney

"Leave me, O Love, that reachest but to dust;"And thou my mind aspire to higher things"Grow rich in that which never taketh rust;"Whatever fades but fading pleasure brings........."Then farewell World! thy uttermost I see"Eternal Love, maintain thy life in me!"

- Pilgrim--------------

SOME TEACHINGS OF A GERMAN MYSTIC

III.

[From the German of J. Kernning]

A certain Captain von Hardteck, of the sixth regiment of the line, at P---rch ..... had a remarkable experience. His parents sent him to the militaryacademy, although he had shown no special inclination for an army career. Nevertheless he adapted himself very well to his calling. He was diligent,was scrupulously attentive to his duties, and on entering active service hewas particularly favored, so that his promotion was hastened. He soonbecame a captain, and then for the first time he began to reflect upon theconditions of his profession. "It is difficult," he once said to himself, "to

unite the true man with the soldier, inasmuch as the latter, too severelybound to forms, very easily loses himself in them and holds them for theessential. But even when the forms are strict, the heart must be yieldingand humane if one is not to oppose himself to the first law of humannature."

Amid such reflections, and with the most scrupulous attention to hisduties, he had passed three years as captain, when he began to feel astrange sensation internally and upon his head.

"What is that?" he thought; "are my broodings injuring my health orconfusing my understanding?" He examined himself closely, but foundnothing that could cause concern. One evening when alone in his room heseemed to feel a presence at his side. He looked, but that which hethought to see turned backwards as he turned. He looked straight forwardagain and behold, at his side there stood a figure which, with some

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exertion, by turning only his eyes and not his head, he recognized as theimage of himself!

He could not repress an involuntary shudder and he fled from thechamber to rid himself of his strange companion. Outside the house, hesaw the figure no more but he continually seemed to feel its presence. "What shall come of this?" he thought; "I am not a Sunday child that seesghosts!"

The next day, at the same hour, the apparition came again, but thistime much plainer than before. When he sat down, it sat beside him; whenhe paced the room it accompanied him; and when he stood still it stoodstill also.

"This is no illusion!" he cried, "for I am conscious of everything else. What shall I do? In whom confide? nobody will believe me; they wouldeven ridicule me. I must keep my own counsel and, though the case is astrange one, can do nothing more than meet it with manly courage."

Captain von Hardteck had long been betrothed to Fraulein von Blumbut could not obtain permission to marry. He had sent a third petition to theministry of war and was daily looking for an answer. Three days afterwardsthe colonel of his regiment came to him at dress parade and congratulatedhim on his speedy marriage. "The permission of the King," said he, "hasarrived! in an hour, at the furthest, you will receive it and all the hindrancesthat stood in your way will be removed."

In his strange situation this news did not cause him such joy as it

formerly would have done, for it was his duty to inform his betrothed of hispeculiar condition, and he was doubtful how it would be received.

"Heretofore," he thought, "my happiness has been delayed by earthlycircumstances; and now heaven, or at least a spiritual being, comes in myway." With faint heart he set out to see his beloved one. What he feared,happened; she was horrified to learn of his ghostly companion and beggedfor time to reflect and consult her parents. Hardteck parted from her insorrow and said, "My heart loves sincerely and were you in my place Iwould not hesitate; I will not complain, however, but will hope that yourheart will conquer fear."

He passed two anxious days in uncertainty. On the third he receivedfrom the father of his beloved a letter which said that under thecircumstances the proposed marriage could not take place. He was sorryto give an honorable man such an answer, but his love for his daughtercompelled him to; he would count upon the uprightness of the captain andhoped their friendly relations would not be broken off.

Hardteck read the letter with silent resignation and said at last: "It isnot my destiny to be happy; I must bear this loss, heavy though it be."

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The King's permission and the intended marriage were generallyknown and everybody wondered that the affair should come to an end atthe moment of fulfillment. The officers of the regiment took it as an insult totheir comrade and demanded satisfaction of the young lady's father. Thecolonel himself summoned the captain and questioned him about thematter. Hardteck declared that he alone was to blame; something hadhappened to him which he could not disclose. The colonel begged him togive him some kind of a reason in order to pacify the other officers. After astruggle with himself the captain confessed that for some time a ghost hadbeen at his side and refused to leave him. The young lady, when informedof this extraordinary circumstance, could not master her fear and thereforethe engagement had been broken off.

The colonel gazed in astonishment. "Ghost? nonsense!" heexclaimed." That is a notion which you have hatched out in your lonesomelife, and it will disappear of itself as soon as you have a wife. The younglady is a fool and her head will have to be set right."

Hardteck defended her and begged the colonel to attempt nothingthat might offend or compromise her. The colonel consented at last, butsaid, "You must he helped. Ask the doctor for advice; perhaps he knows

some way to banish your unbidden companion."The captain, although he felt convinced that medical skill would avail

nothing in this case, followed the colonel's advice and spent half a year intrying useless medicines. Then he refused further physical remedies anddeclared that he regarded his condition as fated; he would have to bear ituntil it changed of itself.

The colonel said, "Well, do as you wish; but I will make one moreattempt myself. When I lived in the capital" he continued, "I once met aman who, without the least boastfulness and in all seriousness stated thathe had attained the gift of knowing all things; he therefore asked all thosewho found that human wisdom would not avail in unusual matters to turn tohim for the advice or help which he could give. I will write to him, and if hiswords were not mere nothings perhaps he can help us."

He wrote the same day. Shortly he received this answer:"The condition of your friend, which you have described, is a peculiar

one. It originates in a too great conscientiousness, in that the captaindoubts that the better nature of man can be joined to the life of a soldier. Inconsequence of this conflict two beings have been developed within him; one a soldier and the other an ordinary human being; these two would liketo become one, but the indecision of the person prevents them. Greet yourfriend in my name and tell him he should befriend himself more with hisghostly companion and endeavor to become one with him in order that thelatter may become absorbed in and make a completed man of him.

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Then he will see that true human worth excludes no calling and confinesitself to no garb, but manifests itself where the inner life releases itself fromthe external and gives to the latter the laws of thought and action. If yourfriend takes the contents of this letter to heart and carries them intopractice, it will be well for him from time to time to give me news of how itstands with him, so that in case he should go astray I can set him rightagain."

This letter made a great impression upon the captain and heexclaimed: "He speaks of an inner life! Is not the apparition which hascome to me perhaps the beginning of that? I will follow his advice and seewhat comes of it."

Hardteck kept his promise. The figure which for a long time had keptat his side at last changed its position and appeared before him, turneditself around with the circle of his thoughts and gradually began to think and

to speak within him."Man is a wondrous creature" he said to himself; "spiritual and divine

is his nature when his inner life awakens: but dead without this, howevermuch of acquired theories he may have taken up. I perceive that now I amon the way to truth, and my first duty is to thank my friend and the teacherwhom I found through him."--------------

THEOSOPHICAL ASPECTS OF CONTEMPORARY LITERATURE

The strong tendency of the present age towards an interest inTheosophy and Occultism is manifest in the marked attention given to suchsubjects in contemporary literature, and also in the way in which thewriters' minds often appear to be unconsciously influenced by the thoughtsin this direction that are "in the air." The prevalence of theosophicalthought are evident in the fiction of the day, as in writing of a philosophicalcharacter. That readers of THE PATH may be enabled to refer to certain ofthese articles, it is proposed to chronicle briefly from time to time such aswould be likely to interest them. In the cases of some of those mentionedherewith, we cannot give the exact date of their publication, but referenceto the tables of contents of the various periodicals will enable those whohave access to public or private libraries to turn to them with little trouble.

Various essays by George Frederic Parsons on sociological aspectsof modern civilization, among them "The Decline of Duty," and "The

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Growth of Materialism," in several numbers of the Atlantic Monthly for1886-7. These articles are notable as showing the practical application oftheosophical teachings to a consideration of the ordinary affairs of life, andevince careful study on a high plane of thought. It seems, however, as ifthe author did not always take a sufficient number of factors into account inorder to arrive at correct conclusions, there being often counterbalancingelements which might justify a less gloomy view of the course of ourcivilization, although the shadows are as black as he depicts them. Mr.Parsons is a prominent New York journalist and a member of theTheosophical Society.

"The Peckster Professorship,' a brilliant short story by J. P. Quincy,Atlantic Monthly, November, 1886. This story is founded on thought-transference and kindred phenomena, and has a sequel in the Atlantic for

June, 1887, called "A Crucial Test." Mr. Quincy's attitude is that of onewho, by careful investigation, has been firmly convinced of the scientificjustification of a belief in the actuality of the order of phenomena known as"occult." They contain some keen satire on the attitude of the great body ofscientific men towards such subjects. The rebuke of Harvard University forits course in this respect is particularly significant, coming as it does from agrandson of Josiah Quincy, one of the most eminent presidents of Harvard.

In the same number of the Atlantic as the former of these, we believe,is a story called "The Blindman's World," by E. W. Bellamy, being animaginary account of an astronomer whose astral body was conveyed tothe planet Mars through continued thought about that member of our solarsystem. There he found that the operation of the memories of theinhabitants was mainly into the future, and this idea is most beautifullyworked up. The title of the story refers to the designation of our own worldby the Martian inhabitants on account of their deficiency in this respect.

"The Strange Story of Pragtna," by Harvard B. Rooke (Rev. BrookeHerford, of Boston); Atlantic Monthly, December, 1886. A plausibly writtenburlesque of tales of Indian magic, pretending to be an account of a Yogiwho was buried when Alexander the Great invaded India and resurrected afew years ago.

In the "Contributors' Club" of the same magazine for February of thisyear is an article called "Anima Mundi," in which the writer imagines that ifwe could form an idea of the aspect of the Soul of the World, it would befound to be composed of the features of all who had ever lived upon it, as acomposite photograph is formed by the features of various persons.

"The Soul of the Far Fast," by Perceval Lowell; Atlantic Monthly,

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September, 1887 - This is the first of a series of papers devoted to acareful psychical study of the Japanese, Coreans and Chinese. The authoris a young Bostonian who spent some time in the Orient and is anexceptionally graceful writer. This paper is devoted to "Personality" andwill repay reading by all students of Oriental thought.

"Hypnotic Moralization," by Rev. William Wilberforce Newton,Harper's Monthly, August, 1887. A brief paper, setting forth the idea,suggested by recent experiments, of hypnotizing men and women of evildisposition, or vicious and depraved children, and implanting a tendencyand will towards good in them. The article appears to have been causedby the reading of an essay by F.W.H. Myers, of the London Psychical

Research Society, in the Fortnightly Review for November, 1885."Through what Historical Channels did Buddhism influence Early

Christianity?" by General J. G. R. Furlong. The Open Court, Aug. 18, Sept.1, 1887. A scholarly essay showing careful research and giving in conciseform the evidences on the subject, affording strong proof of the influence ofBuddhism in the shaping of the Christian religion.

"Mental Healing and Christian Science," by Rev. J. M. Buckley, D. D.,The Century, July, 1887. Dr. Buckley shows up the extravagances andabsurd pretensions of many of the followers of the variously namedmethods for the mental treatment of disease which, nevertheless, with allone-sidedness and erratic theories, have a remarkable germ of truth at thebasis. Dr. Buckley, who had an article on the same general subject abouta year ago in The Century, is too dogmatic and "evangelical" to writescientifically.------------

TEA TABLE TALK

The following curious experience is one among the many comingunder our notice, and is a fair specimen of the numerous psychic states -all of them most unsatisfactory and unreliable - which arise to puzzle theadvancing student of occultism.

DEAR JULIUS: - Some strange things are happening. They flit like swallows through

my sky, with just that accentuated dip and dart, so that I may be sure theywere there. To find words - form for the formless - this is not easy, but I try. I may be sitting down, whether listening to music, working, reading, idling inthe dusk: or I am lying down, in night or daytime, alone or in company. Suddenly I fall into a subjective state, and events take place, clear andcomplete. I am then living these events, yet not I, not this body, but theThinker in me is there engaged as witness to some transaction in someother physical

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body. The event drops down before me like an opened scroll and is assuddenly rolled up again as if the soul started out of a dream. I am left witha peculiar bewilderment, as if dropped from the clouds and plantee la. Whether the psychic event be long or short, the real time occupied by it

cannot be more than a brief flash, for when such occur in company I findthat I have excited no remark. Naturally this very fact startles me, for Ihave been so long and so far away! Here is one such event.

I am in the library: my family converses about me. All at once, thereis a tent. A general sits at a table with maps before him, over which hebends. An officer, booted and spurred, stands before him. "I" am in thisofficer as the Thinker in his brain, yet an independent witness of the scene. I hear the conversation, which when the scene has passed I perfectlyremember, but do not understand, owing to military terms. The officerunderstands it, and "I" seem also to do so at the moment, but when it hasgone only the words remain, and are to me (the normal "me") meaningless,relating to the tactics of war. The general questions; the officer replies. The general is a Prince or Sovereign as well. I do not see his face, as itbends over the maps, nor am I anxious to do so, for I am his officer, I knowhim very well. Nor do I see the officer, but I feel him; his body is mouldedabout me and I feel the shape of his limbs, all peculiar in their gracefulmodeling: they are rather short, arms less so in proportion than the legs. The chest very broad and firm. He has dark clustering curls of hair; as Ilisten it tickles the ear and distracts my attention. He doesn't seem tomind, but I wish he would rub that ear and put an end to the tickling. I callhis hair dark because I feel a heavy dark shadow about his head.

The officer and I have been acting: he relates what he has done. Platoons, squadrons have been moved, military movements are technicallydescribed; accouterments, rations, all the detail of military life en grand. As he speaks, I see it all in his brain, and as he tells of one battle in whichhe commanded, and how he rode over the field afterward, and describesthe victory and the loss, I see the harrowing scene (especially one hideousgroup) so clearly that for days after it floats before my eyes. We weremuch moved and saddened by it, and I am also aware that the Generalmust by no means learn this. Suddenly it strikes me - "Why! I don'tunderstand this talk; it's about trigonomety," - and all's gone, and there amI, in the midst of my conversing family, open-mouthed and a puzzle in myeyes. At such times though intensely absorbed in the scene, I am alwaysquite awake.

Again. In a dwelling of a kind I have never seen, the walls coveredwith rich draperies, partly open and showing the night sky. I am incompany with a number of philosophers clad in flowing robes, discussing"theorems," whatever they are. (Meant to look it up but haven't time now.) I "come to," with all the terms in my mind and yet oddly enough, I have notunderstood their language, but have seen the panorama of their talk in the

brain of the philosopher I inhabit. There are many such scenes, but in all Ifigure as the Thinker, acting out a part of great interest in entire good faith,until "I" become conscious of some strangeness and contrast it with myself,when presto! it is gone and I am ridiculous. It is as real to me as anything Ido, until the finale, which occurs when this present personality obtrudes. Now this question arises; am I remembering the events of my past life inother bodies - "getting back the past " - or not? - V.

No, I do not think that the writer is getting back that vast past. For inthat development of memory the soul is concerned, and its recollectionswould confine themselves to the results of past states, to the essence ofexperience and the like. The soul is engaged in evolution and the causesof evolution, to which the outcome of a life contributes, and not its scenesper se. It is knowledge we get back; not a few among billions of passingevents, but their

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aggregate. In the case of a very high adept this would of course bedifferent; such beings can see back over their whole course. An ordinaryman might get back the idea of some single event of overwhelmingimportance in his past if that event related to his higher life, to his spiritualactivities. He would then remember its effect, but scarcely such details asabove given, for the soul takes no notes of matter and surrounding objectsto it purely mechanical. The inquirer, suddenly passive, saw scenes in theAstral Light, and identified herself with them, and this light was in her brain. It is not well to cultivate such a habit, depending as it does upon perfectpassivity, when elementals can show what scene they please: it is evenbest to look out for such moments and break them up. To see consciously,by an effort of will, is a very different matter. Even so, not much is gainedby the unlearned seer. What I perceive as a flashing orb, may be to A, asound; to B, a perfume; to C, a color; and so on. They correlate and aremanifest to each psychic present according to his higher or lower vibration. Sound is probably the highest and taste the lowest. He who has masteredvibration alone understands; he is an Adept.

Another inquirer writes: "I want to tell you of a little experience I hadlast week. I would call it a dream, but it is unlike any dream I ever had. Itwas in the night of course, and I thought that I - the real I - was standing by

the bedside, looking down at my sleeping form. The whole room was light,yet it did not seem like sunlight; it came from no particular point, it cast noshadows; it seemed to be diffused from, or to pervade, all things equally: it was not colored, like sunlight or gaslight; it seemed white, or silvery. Everything was clearly visible; the furniture, the mosquito bar, the brusheson the toilet-table. The form on the bed I recognized distinctly. It was lyingas usual, on the right side, the right arm curved under the pillow, myfavorite attitude. I seemed to see it even more clearly, more distinctly thanthe ordinary reflection in the mirror, for whereas there one only has thereflection of a plane surface, here I saw it as a solid, just as I do otherpeople and could also observe the breathing. This did not last more than,perhaps, thirty seconds, but long enough for me to see the body distinctly,to observe and comment upon the fact that the face had an expression ofweariness, to note the light as before remarked and some objects in theroom. Then all faded away, and afterwards - tho' how long, of course Idon't know - I awoke and it was day. Was this a dream, or did I rememberthat much of the excursion of my "Astral," and was the light I saw the AstralLight? - C."

This inquirer was answered. "I believe that what you saw was theremembrance of what really happened. Your astral self got out - as italways does - and looked back at the body. It is more than quite likely thatall that you saw occurred when you were returning to the body, and that iswhy it was short. We remember distinctly only that which is nearest to us. I think you went out when you fell asleep and then on coming back towakefulness you kept a recollection of the last few seconds. You do notreally forget what you saw and thought while away. It sinks into yourupper, or subconscious, or super-conscious mind, from which it will allpercolate into the thoughts of your waking state. To remember whathappens during sleep, is to be a conscious seer. So we only get theseuseless glimpses of our returning to the body.

We go away in deep dreamless sleep to other spheres and states,where

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we get ideas and so forth, and the way back is through many differentstates, all having their denizens and obstructions. Besides that, there aretwo ways to ascend and descend: the direct and indirect. So, much is lost

and mixed up on those two roads. Now I talk of actualities and notsentimentally.

We must he patient, because it takes time to find out how to walk,and much time is spent in getting hold of clues. A great deal depends onpurity of thought and motive, and breadth of view."

In fact, when we know how to walk, the thing is done: Knowledgeand the act come together. Observe the method of the mother. Sherestrains the child while it is too young and feeble to sustain its own weight: where this is neglected the child goes misshapen through life. She doesnot confuse it with explanation and example. She waits upon its naturalinstincts and gently fosters these in their due time. She guides it aroundthe obstacles it must learn to avoid; she does not remove them all, even atthe expense of a few tumbles. Oh, my friends? think of the memory of ourmothers, and tell me, would you have teacher, guide or brother to be lesstender and less wise than they, with the newly born into real life?

- Julius--------------

NOTICE TO INQUIRERS

Within the mind and heart of every thoughtful individual there existssome vital question unanswered. Some subject is uppermost, and assertsitself obtrusively with greater persistency because he is obliged to deal withit without a visible prospect of a solution of the problem. As the center in acircle so is every individual with regard to his environment. At times itseems impossible for him to pass beyond the circle owing to oneunanswered question. In obeying the command to do good we learn thatby the interchange of different thoughts, these questions are often solved,sometimes by an unintentional word or phrase, which opens up a new viewand starts one thinking in another direction, or in other ways. Thisinterchange of question and answer is not only valuable to the questionerbut also for the questioned, and brings both into a closer union of mutualinterest. In consequence of this view we express a wish that all who desirewill ask their questions, to which an answer will be given. Perhaps not justsuch an answer as they look for, but it will be a sincere one from thestandpoint of the questioned. The answers will be from one who seeks"the small old path " - a student like other mortals, and will be given assuch, and not as autocratic or infallible. It is not intended to limit in any

way, and all will be responded to, be they Jew, Gentile, Theosophist,Spiritualist, Pagan or Christian. Where permissible a certain portion will bepublished in THE PATH. The remainder will be answered by letter direct. All communications should be addressed, with return postage, to ZADOK,P. O. Box 2659, N. Y.---------------- 221

LITERARY NOTES

JAPANESE LITERATURE - We have received from Messrs. Z. Sawaiand Matsuyama M., from Japan, the "Letters of Kenjiu Kasawara " to Prof.Max Muller, printed in English at Osaka, at the Bukkyo-Sho-ri-Yaku-Shuppan-Sha. Kasawara was a young Japanese Buddhist who studied atOxford, and afterwards died prematurely on his return home. From thesame source we get "The Temperance," a unique magazine in Japanesecharacters, devoted to temperance, started by students in the Buddhistcollege at Kioto, Japan, known as the Futsukioco of the Western Honganji,Kioto. These young men are anxious to spread Buddhism and haverequested us to publish their wish. They would also like short articles uponteetotalism which they will publish in English and Japanese in themagazine. Address them as above.

LUCIFER - The first number of the new Theosophical magazine hasan attractive table of contents. The two gifted editors both contributeimportant articles. Madame Blavatsky tells why the magazine is called"Lucifer", while Mable Collins begins a serial story called "The Blossom andthe Fruit; a Tale of Love and Magic." All readers of that beautiful story,"The Idyll of the White Lotus," will follow the development of this novel witheager interest. We learn that it is written in the same way as was that workand also "Through the Gates of Gold," as related in the new preface to thelatter, and that it is full of occultism to a remarkable degree. Coming fromsuch a source it must be founded on true occult laws, and not the inventedoccultism that forms the basis of so many books dealing with the subject. The series of comments on "Light on the Path" by the author, are of thegreatest importance, being the first authoritative one of the variouscommentaries occasioned by that noble work. Other articles are: "TheHistory of a Planet," "Notes by an Unpopular Philosopher," "Karma," byArchibald Keightley, and something about Count Tolstoi as "A TrueTheosophist." Attention is asked to the advertisement of Lucifer on our

cover, as it was taken from "Science," a leading scientific paper in thiscountry.

Dr. Franz Harman is an indefatigable literary worker. He has nownearly finished his third book for the year, and has, besides, written anumber of articles on Theosophical subjects. The book in question iscalled Jehoshua the Prophet of Nazareth, and treats of the life and times ofthe founder of the Christian religion, besides devoting considerableattention to the aspects of the Christian churches of today. Dr. Hartmann'simportant work, The Secret Symbols of the Rosicrucians, illustrated withbeautiful colored plates, is in the hands of the publishers and will soonappear. Dr. Harman had nearly finished a translation of the Bhagavat-Gitainto German, when he learned that there was already an excellent metricaltranslation by Boxberger, and abandoned the undertaking. It is to behoped that German Theosophists will do their best to circulate Boxberger'swork.

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THE KABBALAH UNVEILED - Mr. S. L. Macgregor Mathers hastranslated under the above title, The Kabbalah Denudata. It contains, fromthe Zohar, the Book of Concealed Mystery and the Greater and LesserAssembly. Comments by the translator are added, put in small type so thatthe reader cannot mistake them for the text. It is a valuable book becausea translation of the Kabhalah Denudata has been for a long time needed,and these books have lain buried, for most readers, in the Latin tongue. Mr. Mathers has added an explanatory introduction which will be foundvery useful, but we cannot say that the comments add a great deal to thetext.

In his remarks respecting the pronunciation of the name of Jehovah,he lays too much stress upon the mere sound of the word, in which theright pronunciation does not consist; its pronunciation is not in sound, butin the very thing that Mr. Mathers refers to, that is, "in becoming," so it ismisleading to speak of "20 different mystic pronunciations of the Word." This translation ought to be in the hands of every earnest student, and ineach Branch library. For sale by Occult Publishing Co., Boston. I vol.,demy, 8vo., $3,00.------------

THEOSOPHICAL ACTIVITIES

IN INDIAThe interest in India continues unabated. New branches are being

constantly formed. In May Col. H. S. Olcott was enthusiastically receivedat Bulandshahr, and entertained by Sir Namah Faiz Alikhan Bahadur, K. C.S. I. Before leaving there he formed a Branch called "The Baran T. S.,"Baran being the old Hindu name of the town.

On the same occasion, Thakur - or Baron - Ganesh Singh started aPurity Alliance for boys.

At Anantapur the Branch celebrated the Queen's Jubilee by hoistingits flag and distributing alms of rice and money to 200 poor people,followed by a theosophical gathering which ended, as the report says, withthe distribution of sweetmeats, almonds, sandal, pan supari and flowers."

In June Col. Olcott had carried his tour as far north as Lahore, whereanother new Branch was formed. The depth of interest is indicated by thefact that H. H., the Maharajah of Kashmir, placed his vast Lahore palace atthe president's disposal, and the municipal authorities attended to thehousehold arrangements. Posters were all over the city in English, Urdu,Hindi, and Gurmukhi announcing the theosophical programme.

At Hardwar the Prime Minister invited Col. Olcott to an importantconvention, where resolutions were passed thanking the TheosophicalSociety for its great services during the past ten years in the cause of truthand religion.

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The Buddhist catechism has been translated into Japanese. It isprobable that a formal invitation will soon be extended to theosophicalleaders to visit Japan.

The high priest of Ceylon, Rev. H. Sumangala, also has written aletter to Col. Olcott adverting to the esteem he holds for our representativethere, to whom he says he gave letters of introduction to the Buddhistchiefs at Ratnapura. As Mr. Leadbeater is a believer in Mahatmas, it mayseem strange to the readers of Mr. Arnold's book that the high priest wasso unusually attentive to a theosophist.

The theosophists of Bellary in India have founded an association forthe moral and spiritual advancement of the people, and have also startedanother Sanscrit school.

Branch societies were started since last report at Monghyr, BeharProvinces, and at Rajmahal in Bengal.

We notice that our old friend Bezonji Aderji, a Parsee lawyer, has

become president of the Society at Secunderabad, Deccan.

IN AMERICA

THE CHICAGO THEOSOPHICAL SOCIETY is about beginning itsFall work. During the vacation there were several informal meetings whichproved of great interest. This Branch pays attention to both the scientificand psychical sides of Theosophy.

THE RAMAYANA THEOSOPHICAL SOCIETY of Chicago, has beenorganized with Brother W. P. Phelon as president and a good roll ofmembers, several of whom have had considerable experience in"spiritualism," and who think they have found in the theories in vogue in theT. S., the right keys for many problems that have puzzled inquirers. Thename taken is a good one; it is a celebrated Sanscrit name and callsbefore the mind an era of vast spiritual and material knowledge. We hopeto see 'ere long many more active Branches in Chicago.

MOHINI M. CHATTERJI, of Calcutta, who has been visitingtheosophical friends here for some months, sailed for India last month fromBoston.

IN ST. LOUIS, where the Pranava T S. was instituted not long ago,an old secret Branch has resolved to make itself public. Its name is theArjuna Theosophical Society. Bro. Page, who organized the old PioneerBranch which dissolved recently, has been and still is president of theArjuna.----------------------- 224

CORRESPONDENCE

Kioto, Japan, July 30th, 1887.

MR. WILLIAM Q. JUDGE:GENTLEMAN: - I am very glad to receive your epistle, answering to

us: I have taken a great pleasure to read in it, that the story we read in theRussian News, is in part true; and I am much interested of your earnestefforts of spreading the pure truth of Buddhism. In Japan, there are the

twelve sects, or schools of Buddhism, and their principles are shortlyexplained in the small book, "A Short History of the Twelve JapaneseBuddhist Sects" which I presently send to you.

All the people of this country are the Buddhist believers; but,unhappy to tell, many of them are merely nominal; and the doctrines of theMahayana school are generally recognized and respected. There are agreat many teachers and monks, with few nuns, of our religion, and thetemples and monasteries in this land, are numerous and splendid; some ofthem being really huge and grand; the photographs, which you will findenclosed along with the book, show you some of them.

I have a willingness to tell you and your associates about theprinciples of Buddhism, as recognized in this country, but as I at presentfind myself busy, I will write to you about that subject, after some days. Some missionaries from France, England, the United States, and Russia,are endeavoring to Christianised this country but for present their followersare few, and the influence of their religion is very weak upon our society.

Our young Buddhistic men, particularly those of the Shin Shin sect,exhibit a strong spirit to propagate the truth of the great law over the face ofthe world, and they are making preparation in learning English and otherlanguages.

I have translated your letter, and inserted to some of our news, and Ibelieve that it has made an interesting impression on our Buddhists. Weare very desirous to make correspondence respecting to our religion withyour associates and other people, so, I want you would kindly publish ourwish.

I am translating an essay, titled "A Brief Sketch of the General Viewof Buddhism in Japan," and I suppose, this would be apt to make theforeign people know of the chief and central principles and dogmas ofBuddhism in Japan.

Sir, excuse me of the defective manner in writing. I am, indeed, ababy in English language.

I am, Sir, your humble friend, - Matsuyama M.

Address: - Matsuyama M., Futsukioco of the Western Honganji (aBuddhist college), Kioto, Japan.

---------

As a person having seen one in a dream, recognizes him afterwards;

so does one who has achieved proper concentration of mind perceive theSelf.

O M

-------------------------------------------

A U M

And he who, remembering me at the moment of death, quits the bodyand comes forth, enters my nature; there is no doubt about that. Or,again, whatever nature he thinks on when he abandons the body; at last,to that only does he go, O son of Kmiti! having been always conformed tothat nature. Therefore think on me at all times and fight. - Bhagavad-Gita

As is the outer, so is the inner; as is the small, so is the great; thereis but one law: and He that worketh is One. Nothing is small, nothing isgreat, in the Divine Economy. - Hermetic Philosophy

THE PATH---------------------------------------------------------------------------------------------------------Vol. II November, 1887 No. 8---------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

THE BHAGAVAD-GITA

(Continued from April number)

In the few introductory lines with which I took up this subject, it wasstated that not being a Sanscrit scholar I did not intend to go into thecommentaries upon the poem in that language. The great mass of thosecommentaries have looked at the dialogue from various standpoints. Manylater Hindu students have not gone beyond the explanations made bySankaracharya, and nearly all refuse to do more than transliterate thenames of the different personages referred to in the first chapter.

But there is the highest authority for reading this poem between thelines. The Vedas themselves say, that what we see of them, is only "the

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disclosed Veda," and that one should strive to get above this disclosedword. It is here clearly implied that the undisclosed Vedas must be hiddenor contained in that which is apparent to the outer senses. Did we not havethis privilege, then surely will we be reduced to obtaining true knowledgesolely from the facts of experience as suffered by the mortal frame, and fallinto the gross error of the materialists, who claim that mind is only an effectproduced by the physical brain-molecules coming into motion. We wouldalso have to follow the canonical rule, that conscience is a safe guide onlywhen it is regulated by an external law such as the law of the church, or ofthe Brahmanical caste. But we very well know that within the material,apparent - or disclosed - man, exists the real one who is undisclosed. Thisvaluable privilege of looking for the inner sense, while not straining afterimpossible meanings in the text, is permitted to all sincere students of anyholy scriptures, Christian or Pagan. And in the poem itself, Krishnadeclares that He will feed the lamp of spiritual wisdom so that the realmeaning of his words may be known; so too the Upanishads uphold theexistence of a faculty together with the right to use it, whereby one canplainly discern the real, or undisclosed, meaning of holy books. Indeed,there is a school of occultists who hold, as we think with reason, that thispower may be so developed by devoted persons, that even upon hearingthe words of a holy book read in a totally unfamiliar language, the truemeaning and drift of the strange sentences become instantly known. [1]Christian commentators all allow that in studying their Bible, the spirit mustbe attended to and not the letter. This spirit is that undisclosed Veda whichmust he looked for between the lines.

Nor should the Western student of the poem be deterred from anyattempt to get at the real meaning, by the attitude of the Brahmins, whohold that only Brahmins can he told this real meaning, and, because

Krishna did not make it plain, it may not be made plain now to Sudras, orlow caste people. Were this view to prevail, then the whole Western bodyof theosophists would be excluded from using this important book,inasmuch as all persons not Hindus are necessarily of Sudra caste. Krishna did not make such an exclusion, which is only priestcraft. He washimself of shepherd caste and not a Brahmin; and he says that any onewho listens to his words will receive great benefit. The sole limitation madeby him is that one in which he declares that these things must not be taughtto those who do not want to listen, which is just the same direction as thatgiven by Jesus of Nazareth when he said, "cast not your pearls beforeswine."

------------1. We have in mind an incident where a person of some slight

development in this direction, heard read several verses from the Vedas inSanscrit - with which he had no acquaintance - and instantly told what theverses were about. - B--------------- 227

But as our minds work very much upon suggestion or clues, andmight in the absence of any hints as to where those clues are placed, beliable to altogether overlook the point, we must bear in mind the existenceamong the Aryans of a psychological system that gives substance andimpulse to utterances declared by many Orientalists to be fully unworthy ofattention from a man of the nineteenth century civilization. Nor need we berepulsed from our task because of a small acquaintance with that Aryanpsychology. The moment we are aware of its existence in the poem, ourinner self is ready to help the outer man to grasp after it, and in the noblepursuit of these great philosophical and moral truths, which is only oureternal endeavor to realize them as a part of our being, we can patientlywait for a perfect knowledge of the anatomy and functions of the inner man.

Western Sanscritists have translated many important words into thevery lowest of their real meanings, being drawn away from the true by theincomplete Western psychological and spiritual knowledge, or have mixedthem up hopelessly. Such words as Karma and Dharma are notunderstood. Dharma means Law, and is generally turned into duty, or saidto refer merely to some rule depending upon human convention, whereasit means an inherent property of the faculties or of the whole man, or evenof anything in the cosmos. Thus it is said that it is the duty, or Dharma, of

fire to burn. It always will burn and thus do its whole duty, having noconsciousness, while man alone has the power to retard his "journey to theheart of the Sun," by refusing to perform his properly appointed and plainlyevident Dharma. So again, when we read in the Bhagavad-Gita, that thosewho depart this life, "in the bright half of the moon, in the six months of thesun's Northern course" will go to eternal salvation, while others "who departin the gloomy night of the moons dark season while the sun is in theSouthern half of his path," ascend for a time to the moon's region, to bereborn on this earth, our Orientalists tell us this is sheer folly, and we areunable to contradict them. But if we know that the Aryans, with acomprehensive knowledge of the vast and never inharmoniouscorrespondence reigning throughout the macrocosm, in speaking thusmeant to admit that the human being may be or not in a state ofdevelopment in strict conformity to the bright or dark moon, the versebecomes clear. The materialistic critic will take the verse in the fourthchapter which says that, "he who eats of the ambrosia left from a sacrificepasses into the supreme spirit," and ask us how the eating of the remnantsof a burnt offering can confer salvation. When, however, we know thatMan is the altar and the sacrifice, and that this ambrosia is the perfection ofspiritual cultivation which he eats or incorporates into his being, the Aryanis vindicated and we are saved from despair.

A strange similarity on one point may be noticed between our poem

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and the old Hebrew record. The Jews were prepared by certainexperiences to enter into the promised land, but were unable to do so untilthey had engaged in mighty conflicts with Hivites, Jebuzites, Perizites, andAmalakites. Here we find that the very opening verse signalizes a war. The old, blind king Dhritarashtra asks his prime minister to tell him whatthese opposing forces of Pandoos and Kooroos have been doingassembled as they are resolved upon war. So too the Jews assembledupon the borders of the promised land, resolved on conflict, and sustainedin their resolve by the declarations of their God who had brought them outof the darkness of Egypt, carried on the fight. Egypt was the place wherethey had, in mystic language, obtained corporification, and stands for ante-natal states, for unformed chaotic periods in the beginning of evolution, forthe gestation in the womb. We are on the eve of a gigantic combat, we areto rush into the midst of "a conflict of savages." If this opening verse isunderstood as it was meant, we are given the key to a magnificent system,

and shall not fall into the error of asserting that the unity of the poem isdestroyed.

Dhritarashtra is blind, because the body, as such, is blind in everyway.

Some one has said - Goethe I think - that the old pagan religionstaught men to look up, to aspire continually toward the greatness whichwas really his to achieve, and thus led him to regard himself as but littleless, potentially, than a God; while the attitude of man under the Christiansystem is one of humility, of bowed head and lowered eyes, in thepresence of his God. In approaching the "jealous God" of the Mosaicdispensation, it is not permissible to assume an erect position. Thischange of attitude becomes necessary as soon as we postulate a Deitywho is outside and beyond us. And yet it is not due to the Christianscriptures in themselves, but solely to the wrong interpretation given themby priests and churches, and easily believed by a weak humanity thatneeds a support beyond itself on which to lean.

The Aryans, holding that man in his essence is God, naturally lookedup to Him and referred everything to Him. They therefore attributed to thematerial of the body no power of sight or feeling. And so Dhritarashtra,who is material existence, in which thirst for its renewal inheres, is blind.

The eye cannot see nor the ear hear, of themselves. In theUpanishads the pupil is asked: "What is the sight of the eye, and thehearing of the ear?" replying, that these powers reside solely with innerorgans of the soul, using the material body as the means for experiencingthe phenomena of material life. Without the presence of this indwelling,informing, hearing and seeing power - or being - this collection of particlesnow deified as body is dead or blind.

These philosophers were not behind our nineteenth century. Boscovitch, the Italian, Faraday, Fiske and other moderns, have concludedthat

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we cannot even see or know the matter of which these bodies and thedifferent substances about us are made up, and that the ultimate resolutionis not into atoms finely divided, but into "points of dynamic force"; andtherefore, we cannot know a piece of iron, we only know the phenomena itproduces. This position is an ancient Aryan one, with another added thatthe real perceiver of those phenomena is the Self.

It is only by an acceptance of this philosophy, that we will ever

comprehend the facts of nature which our science is so laboriously notingand classifying. But that science ignores a large mass of phenomena wellknown to spiritualists here and to ascetics in Asia, because the actualexistence of the Self as the final support of every phase of consciousnessis denied. "The disappearance of the ascetic is a possibility.'' But the Westdenies it, while it is doubtful if even spiritists will admit that any living mancan cause that phenomena known as "form" to disappear. They are,however, willing to grant that a "materialized spirit form" may disappear, orthat some mediums are living who have disappeared while sitting in achair, either as an actual dissipation of molecules or by being covered aswith a veil. [1]

In those instances the thing happened without knowledge or effort onthe part of the medium, who was a passive agent. But the Eastern asceticpossessing the power of disappearing, is a person who has meditatedupon the real basis of what we know as "form," with the doctrine ever inview, as stated by Boscovitch and Faraday, that these phenomena are notrealities, per se, and adding that all must be referred to the Self. And so wefind Patanjali in his compilation of Yoga aphorisms stating the matter. Inhis twenty-first aphorism Book III, he says that the ascetic being aware thatform, as such, is nothing, can cause himself to disappear. [2] It is notdifficult to explain this as a species of hypnotism or psycholigizingperformed by the ascetic. But such sort of explaining is only the modernmethod of getting out of a difficulty by stating it over again in new terms. Not until it is admitted that the Self eternally persists and is alwaysunmodified, will any real knowledge be acquired by us respecting thesematters. In this Patanjali is very clear in his seventeenth Aphorism, BookIV., where he says: "The modifications of the mental state are alwaysknown, because the presiding spirit is not modified."

We must admit the blindness of Dhritarashtra, as body, and that ourconsciousness and ability to know anything whatever of the modificationsgoing on in the organism, are due to the "presiding spirit."

-----------1. For an instance see Olcott s "People from the Other World,"

respecting a female medium. - B.W. 2. The Aphorism reads: "By performing Sanyama - restraint (or

meditation) - about form, its power of being apprehended (by the seer'seye) being checked, and luminousness, the property of the organ of sight,having no connection with its object (that is the form), the result is thedisappearance of the ascetic." - W.B.

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So this old, blind rajah is that part of man, which, containing theprinciple of thirst for existence, holds material life. The Ganges boundinghis plain on one side typifies the sacred stream of spiritual life incarnatedhere.

At first it flows down unperceived by us, through the spiritual spheres,coming at last into what we call matter, where it manifests itself - but yetremains unseen, until at last it flows into the sea - or death to bedrawn up again by the sun - or the Karma of reincarnation. The plain issacred because it is the temple of the Holy Ghost." Kuru-Kshetra shouldthen read: "The body which is acquired by Karma." So the King does notask what this body itself has been doing, but what have the followers ofmaterial existence, that is the entire host of lower elements in man bywhich he is attached to physical life, and the followers of Pandu, that is theentire set of spiritual faculties, been doing on this sacred plain.

It follows then that the enumeration of generals and commandersgone into by the prime minister in reply to the king, must be a catalogue ofall the lower and higher faculties in man, containing also, in the namesadopted, clues to powers of our being only at present dimly guessed at inthe West or included in such vague terms as Brain and Mind. We findthese generals given their appropriate places upon either side, and seealso that they have assigned to them various distinctive weapons, which inmany cases are flourished or exhibited in the preliminary movements, sothat our attention may be drawn to them.

- William Brehon(To be continued)

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Reincarnation

Is it my doom, though many myriad years And many a rhythmic life and death to rise To the rich calm of the nirvana skies That swallows this mortality of tears?On hopes, despairs, remorses, passions, fears, Shall I then close my long-enduring eyes, Nor severed selfhoods fondly recognize

Throughout their multitudinous careers? Shall I with joy feel that unending rest Melt my full being in its drowsy tide, Never again to sin, or weep, or plod?Or will I shriek, with memory-maddened breast, "O give me back that human love which died Before I sought identity with God!"

- A. E. Lancaster ---------------- 231

MEDIUMSHIP

There is no more misunderstood or misapplied word than "Medium." Having been appropriated by the Spiritist, it is as a natural result, todaysupposed to mean just what he makes it mean.

Men take a word, saddle it with a meaning, ride it rough shod on a fullgallop over and into every thing until other men shrink in terror from it; orelse he stands and curses it for a vile and useless thing. Those who havegiven the word its present meaning, ascribing all things to the work ofdisembodied spirits, have made the Medium what he is, and taking to theirbosoms the Frankenstein whom they have raised - hug him close, whetherhe be angel or devil. So long as the Medium gives forth the utterances of"Spirits" it matters not at all whether they are the words of divine truth, purelies, or the thoughts of the Medium; without the slightest true effort todiscover the source, all is accepted and claimed for Spirits. This and someother modes of proceeding have discouraged many intelligent studentsfrom researches touching Mediumship, and caused all men, outside of alimited number, to distrust or fear the name.

Nevertheless Mediumship does exist, no matter how much it may bereviled or we be prejudiced against it. But Mediumship does not consistwholly in reality of so called communications from dead men, or the allegedmaterialization of Spirit forms through whose veins the red blood of Naturecourses, and whose breaths frequently bear a suspicious odor of onions. While there is not one of the phases of Spiritism which is not founded upona truth, yet these demonstrations almost generally are the results ofunscrupulous persons seeking gain or self. A Medium gaining a littleknowledge of some unfamiliar occult law, takes it for granted that all islearned, calls it a spirit, and immediately applies it to his own purposes.

Finding he can go only a certain length with it, instead of seeking furtherknowledge, he strains and improvises upon it, to gain his ends or the goldhe covets. We do not say they are not Mediums for they are. All thecharlatans and pretenders who cling to the skirts of Spiritism also. Theyare Mediums for the lower passions and elementals. The error of Spiritistslies in the fact that they ascribe all things to Spirits. Clairaudience,Clairvoyance, Psychometry, Hypnotism, etc., are all claimed as the work ofa Spirit or Control.

All men are Mediums or Sensitives, and to what extent they littleknow. We do not claim that all men are Mediums for Spirits of dead men,or that they are all instruments for the most exalted Intelligences, but theyare Mediums for Elementals - the embodied, the disembodied, for thosewho never have or may never be embodied - for all that the Astral holds,and sometimes for that which is beyond the Astral. They are Mediums for

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their own Inner and Higher selves or those of other men, and frequentlyfailing to recognize them, they call them "Spirits."

The Psychometrist is a Medium or Sensitive, but he is such for themanifestation of the souls of things. The Hypnotic also, but he is for themanifestation of his own and the latent powers of other mortals. TheClairvoyant sees that which is recorded on the Astral.

The Clairaudient may hear the voices of Spirits, he may quite aseasily hear the thought, but unspoken words, of other living men, thevoices of forces or that of his own unrecognized Inner or Higher Self.

Upon the Astral Light all things are recorded; the knowledge of ages,the acts of all time, the forms of all who have died and all who live, thethoughts of all who have ever existed or do exist are photographed upon it. It has been and is being daily admitted more freely by wise men, that thereare other forces and powers in Nature of which we, largely, have littleknowledge. The souls of animate and inanimate things, the lights, colorsand auras of non-luminous bodies, the powers of and forces exerted byimmovable or quiescent things, and the effects of all these upon the humanorganism, are realized only to a slight extent by the enlightened andunprejudiced scientist, and fully known only to the true occult student.

Thought passes to and fro from man to man. At a higher level it doesthe same from higher intelligences to man, and all in a sphere beyond thematerial. Men, from different causes, rising to different levels above theirordinary outer selves, come into the Astral where all is spread out before

them. They see and read only that for which they are fitted, andcomprehend only that for which they are prepared. Through conscious orunconscious exaltation they rise into or come in contact with some currentof thought or unspoken word which enters their brains by divers roads. Comprehended partly perhaps, but being entirely foreign to their normalpersonal manner of thinking - knowing they have heard a voice - it isascribed to a Spirit, although in fact it may be the thought of a living manthey hear, feel, see or are repeating. All men who by effort, training, orsuper-sensitive personality, lift themselves consciously or are liftedunconsciously above the material, and secure the wisdom knowledge andinspiration of other planes, are mediumistic.

Every student who has sought the Occult and attained his object hasbeen a Medium, from Buddha, Pythagoras, Zoroaster, Apollonius, Plato,Jesus, Boehme, down to those of later times or of today.

The Adept as well as the Chela, the Initiate as well as the Neophyte,the Master as well as the Student. The Chela is but the Medium for hisown latent possibilities - his Master and Nature's laws. The Neophytelikewise, for all by a striving for a high ideal, seek to place themselves upona plane where Occult laws may make themselves visible or intelligiblethrough

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their agency, and the silent voices of the Great Unseen become audible, bethey individualized or diffused through all space as forces are. All thingsspeak and convey a meaning, nothing is silent - all things speak from themonad, through all nature, forces, spheres, and space to the Omniscientsilence - the ever living Word, the voice of the All Wise, and all men hear orfeel some of these in some way and are Mediums for them.

Forces there are which wait but the will or desire of souls to springinto a certain degree of human intelligence, and make themselves heard toand through the one who has brought them into Material life.

Man's body is but a Medium. If it be not for his own Inner and HigherSelf; then it is for those of other men; for we express the thoughts andacts of others quite as often as our own.

There has never been a wise or good word spoken, a note of truemusic sounded, a line of true poetry penned, a harmonious blending ofcolor painted that was not the result of Mediumship. There never was anoccult law explained, a divine mystery revealed through man, chela,student, Adept or Master, that was not the result of Mediumship.

The Master is higher than the chela who is his Medium. There issomething higher than the Master, and he is Its Medium; looked at in itstrue light Mediumship is one of the wonders of the Creator. He whopossesses most of this gift, realizing what it is and knowing how to wiselyuse it may feel himself supremely blest. The Mystic and true Theosophistrealizing what a Medium really is, may well hesitate before he joins withthose who cast aside divine wisdom because it has come through aninstrument declared in horror by some to be Mediumistic.

- Albertus --------------

THE THEOSOPHICAL MEANING OF GOETHE'S FAUST [A Paper read before the Malden Theosophical Society]

In Two Parts

PART I.

If the question were asked, what one literary work best represents thespiritual and intellectual problems of the eighteenth and nineteenthcenturies, the majority of educated and thoughtful men would, I think,answer, Goethe's Faust. As the Divina Commedia represents the wholeintellectual, social and moral movement of Dante's time, so Goethe's poemmay be said to include the whole spirit of modern life, in all its phases.

And just as in the Divine Comedy we can read in the literal sense anaccount of the author's travels through the various circles of material

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regions of punishment, purification, and reward; while there can be readalso a consistent political meaning, the symbols considered as referring tothe contests then raging in Italy, where Pope, Emperor, and civic republics,contended for their various interests; while deeper and truer than either,lies the spiritual sense, most precious of all, and as living as ever, when theliteral and the political interpretations have become a matter of the past; soin Faust, every one who reads it may draw from it the meaning that it hasfor his special need, the answer for his special question; and the deepestthinker, the most spiritual interpreter of it will be the least likely to claim that

he has fully comprehended its possibilities, or penetrated to its innermostsense.

And the inner meaning of both these is the same; it is the samequestion which underlies all the great Bibles of Humanity; how shall man,the imperfect, become perfect? Each age has to meet this problem, eachstates the solution in its own form; many are the answers, but very few,only one in an age, comes to be accepted as the voice of that age; and theinner sense of these is very nearly the same, though the external formsmay be far different.

In what I may have to say as to the answer which "Faust " gives tothe universal problem, I am much indebted to the very thoughtful andinstructive work of Mr. D. J. Snider, "Goethe's Faust, a Commentary." Tothe theosophist, especially, this book is a perfect treasury of interpretationsof inner meanings in Goethe's poem.

The action of "Faust" was tersely characterized by Goethe himself; inconversation with Eckerman, as "From heaven through earth to hell, andback to heaven." Faust himself; the hero, is the representative man, thetype of humanity in its contest with the obstacles and temptations withinand without, which beset his path. In the development of the Faust legend,what may be fairly so called, though the name of Faust is not always foundin it, can be seen in three forms; the medieval, the protestant, and themodern.

In the medieval, which we first find about the fifth or sixth century ofour era, the hero is known by the name of Theophilus; he renounces thefaith, denies its power, uses magic arts, sells himself to Satan, but is atlast, by special interposition of the Virgin, turned from his fate, and diespenitent and devout. This is the medieval form of the legend; a contestbetween the church and the devil, in which the church wins; the eternalwomanly is the saving element here, but in the form of the Virgin Mary; any lower feminine element, if present at all, is only as an ally of the satanicpower.

The Protestant Faust, the Faust of German legends, is in a certainsense a popular hero; he defies everything in his ambition for knowledgeand power; he does not generally use his compact with Satan formalicious

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purpose. He must fall, the ideas of divine government demand it; but hecommands our admiration as he goes down; he falls under the divine

stroke, but "impavidum ferient ruinae."The problem of our day demands that Faust should question

everything, defy precedents and tradition, try every power of the humansoul for pain and joy; and yet not perish like the Protestant Faust, notsurrender in blind faith to the church, like the medieval. This is the problemthat the poem we are considering is to solve.

The poem is emphatically the work of Goethe's whole life; begunvery early, finished in his very last years, it illustrates every period of hisliterary style, and yet it is an organic whole, every part in living relation tothe rest. A short dedication, written twenty-four years after the poet beganthe work, and in which he recalls the memories of the earlier days, isfollowed by the Prologue on the Stage, in which the manager, the actor,and the poet set forth their various ideals of a play. Gain is the object ofthe manager, applause that of the actor, while the poet speaks from thathigher standpoint above personal motive. One word of his I think we willfind gives a clue to the right interpretation of individual references inGoethe's works. The object of the poet is "to call the individual to theuniversal consecration." A scene, a character, may have been drawn fromsome event in Goethe's experience, from some person of hisacquaintance; but in the work it stands not merely for the individual; wemust understand it as having the universal consecration.

Then comes the Prologue in Heaven; one of the grandest scenes inliterature; the song of the archangels defies translation; a hint of itsgrandeur may be obtained in our language, but hardly more.

Raphel The sun-orb sings, in emulation, 'Mid brother-spheres, his ancient round; His path predestined through Creation He ends with step of thunder sound. The angels from his visage splendid Draw power, whose measure none can say;The lofty works, uncomprehended, Are bright as on the earliest day.

GabrielAnd swift, and swift beyond conceiving, The splendor of the world goes round,Day's Eden-brightness still relieving The awful Night's intense profound:

The ocean-tides in foam are breaking, Against the rocks' deep bases hurled,And both, the spheric race partaking, Eternal, swift, are onward whirled!

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MichaelAnd rival storms abroad are surging From sea to land, from land to sea; A chain of deepest action forging Round all, in wrathful energy.There flames a desolation, blazing Before the Thunder's crashing way;Yet, Lord, Thy messengers are praising The gentle movement of Thy Day.

The ThreeThough still by them uncomprehended, From these the angels draw their power,And all Thy works, sublime and splendid, Are bright as in Creation's hour. [1]

This scene is in form much like the first chapter of the book of Job; the celestial hierarchy is assembled, the angels chant their grand calmhymn; they seem wholly absorbed in the contemplative state, perceivingnothing of the discussion which occupies the rest of the scene. Their stateseems to be one of Devachanic bliss, a strong contrast to man's earthlycareer of struggle, summed up by the words with which the Lordcharacterizes it

"Es irrt der Mensch, so lang 'er strebt" "Man must err, as long as he strives."

Mephistopheles, who later in the poem describes himself as "thespirit that always denies," presents himself among the sons of God; everyword speaks a satirical, mocking dissatisfaction and disgust with all thewonders of the universe; especially strong is his contempt for man, thewretched insect, who strives to be a god, and with such absurd results.

Heaven being represented somewhat in the guise of a medieval

court, Mephistopheles takes his proper place in it as the jester, the courtfool; considering him as such, the good-natured tolerance which the Lordshows for his half subservient, half insolent familiarity, becomescomprehensible to us. In the clear vision of infinite wisdom, what can thespirit of denial be but a mocking buffoon. As the Lord says to him:

"Ich habe deines Gleichen nie gehasst.Von alien Geistern, die verneinen,Ist mir der Schalk am wenigsten zur Last."

"The like of thee have never moved my hate. Of all the denying spirits,The waggish knave is the least burdensome."

And after Mephistopheles has wagered that Faust's strivings will endin his failing completely from the right way, the Lord tells him:

"A good man through obscurest aspiration, Has still an instinct of the one true way."

-----------1. Taylor's Translation.

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The heavens close, and Mephistopheles is left alone, a characteristicsneer from him ending the scene.

"I like to see the Old Man, now and then,And take care not to break with him entirely;It's really very kind in such a noble lord,To talk so sociably with a poor devil."

Now we can see that though the framework of the prologue muchresembles that of Job, there is this difference; in the older poem Job is thetrue worshiper of Jehovah, and Satan's wager is that he serves only forreward: take away his prosperity, and he will cease to worship God. Mephistopheles on the other hand mocks at the blind struggles of Faust toreach truth, and wagers that they will end in disappointment and disgust,and finally lead him to the spirit of pure denial. The form of the problem

has somewhat changed in 3,000 years, and the form of its solution must besomewhat different.

The scene is now transferred to earth, and Faust is introduced, and inthe very first lines we see the conflict going on in him between theaspiration, the inner conviction that there is a higher, truer knowledge, agenuine wisdom; and the spirit of negation which finds onlydisappointment in every effort to attain this lofty truth.

Through the first act this conflict continues in Faust's soul; thecontest is as yet internal, and we hear it in the form of his soliloquy. Hehas studied the four faculties, and now finds that the truth is no more withinhis grasp than before; he has much learning, but it does not give him thetruth. Now he turns to magic; what the ordinary learning of the schoolscannot give him, he will seek from the great spirits of nature; and by thesheer force of his aspiration he brings before him the two spirits, the naturespirit and the earth spirit, but he cannot hold them, and when for themoment he speaks to the earth spirit as to an equal, he is crushed by thecontemptuous reply.

"Thour't like the Spirit which thou comprehendest, not me!" The spirit disappears, and Faust, overwhelmed, exclaims:"Not thee!Whom then?I, image of the Godhead!Not even like thee!"A knock at his door from his Famulus, answers his question.This stinging repulse brings Faust down lower than before. In the

moment that he thinks himself the equal of the mighty spirit, he is told hecan comprehend nothing higher than the chill routine of a scholasticpedant. Intellectual denial has again conquered aspiration. The world cangive

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him nothing, but at this moment his eye falls upon a vial on the shelf; another possibility opens to him: what he despairs of life giving him, deathmay give, and he raises the poison to his lips. At this moment, fromwithout, the Easter songs reach his ear: he hesitates, and as the angelicsong rises higher and higher, the glass falls from his hand; He will live.

Faust has been defeated in his three attempts to reach the truththrough study, through magic, and through death. But if the mind cannot

reach truth, it can be used for sensuous gratification, and in the next scenewe see Faust in the company outside the city gate. The Easter festival,which in its spiritual sense held Faust back from suicide, now appears inthe bright spring-time, bringing out from the winter seclusion every form orlife. The procession from the city, apprentices, servants, students,maidens, citizens, soldiers, all brought out by the warm sun to enjoy thepleasure of awakening spring and sense, is true to the life, even of today. The ease with which the spiritual aspiration passes into the lower emotionis shown by this Easter festival culminating in the Song under the Linden,whose sensuous excess is prophetic of the results of Faust's newtendency.

Faust himself almost involuntarily invokes the elementary spirits, tobring him, if they can do so, to a new and brighter life: and almostimmediately the black poodle is seen running about near them. Thenegative evil half of Faust's nature has taken objective form; no longer isthe conflict to he internal only; and as the desire for animal happiness hascreated the external form, the animal shape is the most fitting for it toassume. Faust intuitively perceives something unusual in the dog, butWagner, like so many of the commentators of Faust, sees a "poodle andnothing more;" he is a type of those who positively refuse to see anythingbut the external husk, and have no patience with those who desire todiscern an inner meaning. In the next scene, Faust has gone home, takingwith him the poodle, who lies quietly down beside the stove.

Aspiration is again in the ascendant in Faust, and he now meditatesand comments on the first words of the gospel of John; but as thesentence "In the beginning was the Word" inspires him to lofty thoughts,the dog becomes restless and uneasy, and disturbs Faust by barking andhowling. This reminds us of what the occultists teach is a general law; thatwhenever the higher part of our nature aspires and strives to the divine, thelower part of one's self stirs to fiercer opposition.

Apprehending at last that something more than a mere animal isconcerned, Faust evokes by spells of increasing power, the inner form fromout the beast. First the Seal of Solomon, the interlaced triangles, as a spellfor elemental spirits; and we may note his incidental remark that theseforms are only powerful when used by one who knows the true nature ofthe elements. Stronger spells are needed, and at last are efficacious, andAleph-

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istopheles appears as a traveling scholastic; a solution, as Faust says, thatmakes him laugh.

Alter a little conversation, in which Mephistopheles states clearlyenough his character, and is treated rather contemptuously by Faust, heasks for leave to depart, and explains that he must go out by the same wayhe came in, but is barred by the pentagram, the five pointed star, traced onthe threshold, which, imperfect in one point, let him come in, but will not lethim go out. The law of Karma is recalled to us by this necessity of evilgoing out as it came in; for we know that every wrong action must pay itspenalty in its own kind, before we can get clear of it.

In the next scene, Faust again is visited by Mephistopheles, now inhis characteristic costume, which he will wear through most of the drama; the feather, sword, and dress of the man of the world. His bargain is soonmade: when he can satisfy Faust through the senses, then he wins himever: he is at Faust's bidding day and night till then, but when once Faustsays to the moment, "delay, thou art so fair," then the wager is won. Aprofitable bargain for the devil, it would seem, and it is reckless enough inFaust to make such a bargain; but after all, would it not be the same,bargain or no? When aspiration is satisfied with sense, what is theremore? it is all over with the man, and he is lost at any rate. We need notfear for Faust, for even as he makes the agreement, his contempt is greatfor all that Mephistopheles can offer:

"Was willst du, armor Teufel, geben?" "You poor devil, what can you give?"A short scene follows in which Mephistopheles, disguised in Faust's

professorial robes, has an interview with a boy just come to college, andasking advice and instruction. In the advice and instruction thatMephistopheles gives him is concentrated about as much of bad adviceand sensual suggestion as could be condensed in few lines; and yet wemust note that here, as indeed throughout the whole of the drama,Mephistopheles uses hardly a single direct falsehood. The incarnation ofevil and denial, he shows a vast knowledge, an equanimity that rarely isdisturbed, and a directness of assertion that does not need to use anyliteral misstatement. In a later scene, when Faust fiercely denounces himand accuses him of bringing evil on Margaret, Mephistopheles is ablecalmly to point out that he has only clearly stated the thoughts and fulfilledthe wishes which Faust himself had, but was ashamed to acknowledge.

But now Mephistopheles is to show Faust the world, and this world isnaturally a world suited to Mephistopheles' purpose, a world with itsinstitutions and society, but all perverted. Self is the object in all; the

sensual gratification of self. But Faust must pass through all this: as weare told in Light on the Path,

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"All steps are necessary to make up the ladder. The vices of menbecome steps in the ladder, one by one as they are surmounted."

Now we are to see man guided by the spirit of denial, in his relationsto the world. The first scene, Auerbach's cellar, shows us the repulsiveresult when the ordinary needs of life, eating and drinking, become theobject of life. We may consider it as representing the state of those inwhom the three lower principles of the occult classification have the highestplace in the consciousness. This scene causes only disgust to Faust, andwe next have "The Witches' Kitchen," a strange scene, a riddle tocommentators, which is perhaps rightly interpreted by Mr. Snider asrepresenting the perverted relation of the sexes; a view which we maybroaden a little and consider as representing the supremacy of the fourth(Kama Rupa) principle. Here Mephistopheles seeks to captivate Faust bypassion, but he only partially succeeds; instead of mere lust, Faust finds ahigher ideal, his admiration for the beauty of form redeems his passionfrom the animal character it would otherwise have, and it leaves him stillunsatisfied, aspiring for something higher.

So far, he has dealt with a perverted Mephistophelean world; butnow he is himself, under the guidance of Mephistopheles, to pervert thehitherto calm and quiet world of Margaret. The story of Margaret, thoughnaturally an episode in Faust's progress, is yet in one sense a completestory in itself, and appeals strongly to our emotions. To many it is theFaust story, being so much simpler and easier of comprehension than the"world bible" of the whole great drama that it has readily adapted itself toscenic and musical representation. And Gretchen's story is in manyrespects the same as Faust's, but simpler and less complicatedintellectually. There is not in her case the intellectual denial of truth; hermind is naturally more intuitional, and her fall is through her affection forFaust; but misguided by this, the consequences are indeed terrible for her; she sins against the two great institutions which are her safeguard, thefamily and the church; and her fall will bring about the destruction of hermother, her brother and her child; when she turns in terror at theapproaching shame and pain, and prays to the Virgin in an appeal ofwonderful force and pathos, there is no answer. Then the terrible scene inthe church, when she kneels among the multitude, and the Dies Irae of the

choir alternates with the accusing voice of the "Evil Spirit" her conscience,whispering in her ear; neither of them sparing her or offering her anyforgiveness. It is the inexorable law of Karma! she has sinned, she mustsuffer the penalty. The church cannot remove an ounce weight from hersuffering in this life; afterwards, it promises nothing, but reservesjudgment.

Faust has now left her, and we see him in another of the relations tothe perverted world, in which Mephistopheles has placed him; the Bracken

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scene, which under the form of a midnight gathering of witches to do honorto their master, represents a type of society in which selfishness issupreme. Multitudes flock to the gathering, with similar aim, but there is nosympathy; the selfish object may be wealth, sensuality, fame, or anythingelse; and there is no crime that they are not ready to commit, if necessaryfor their object; no one will lend a helping hand to another. In many cases,the love of evil has become a passion for evil for its own sake, and we maysee here an image of the man in whom the higher principles are drawndown to the service of the lower self; whose fate will be far worse than thatof those who live in the lower nature without development of the higher.

Mephistopheles is perfectly at home here, but not Faust; he but halfenters into it, and at the point when the wild carnival is at its highest, thererises before him a vision of Margaret, sad, pale, and with a slender blood-red mark about her neck. Instantly he realizes what has been the result toher, in his absence, of their love. It is the turning point in his career; hitherto he has followed Mephistopheles' lead, and even urged him fasteron; and now that that lead has brought Margaret into misery, crime, andunder sentence of death, Mephistopheles only says "she is not the first." IfFaust were to follow the devilish advice and leave her to her fate, it is hardto see how he can ever escape from the downward path he has so farfollowed. But he does not leave her to her fate; his love for her now showsitself no longer the passion that demands its gratification; it becomes theunselfish desire to save her from the results of his acts. Mephistopheles,hitherto his willing guide, now is his unwilling assistant, and he turns backto save Margaret.

But her redemption must be different from his, as the motives of herfall were different; not undermined by doubt, but falling through heraffection, punishment and salvation must correspond. In prison, sheacknowledges the justice of her fate; crazed with suffering, she does not at

first recognize Faust, who comes to release her; then when she doesknow him, and he urges her to escape with him, she refuses. Halfconfusedly she goes over all the story of the first meeting and all thatfollowed; she cannot go with him, and as she sees Mephistopheles at thedoor, urging haste before the daylight comes, she shudders; Faust indesperation attempts to carry her away by force, but though the vision ofher coming execution rises before her, she turns from him, saying,"Judgment of God, I have given myself over to Thee." Her only possiblesalvation is here; acceptance of the result of her actions, refusal to escapeeven with the one she loves; yet her last words before she falls, lifeless,are apprehensive for his fate; and as her spirit passes away, we hear fromabove, fainter and fainter, her voice lovingly calling his name.

Mephistopheles coldly exclaims "She is judged;" but a voice from

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above replies "She is saved!" and we all feel that her total sinking of allpersonal hope or fear in the unselfish love for another, has redeemed her. Faust's nature, however, needs a much longer experience and trial; theevil spirit must go out of him by the way it came in. The episode ofGretchen is ended, as far as Faust's earthly career is concerned: but wemay note the half reminiscence, half prophecy of her words in the lastscene: "We shall meet again, but not at the dance," which recall to us theLinden song at the beginning of the drama, and point to the final scene ofthe second part, which is yet far before us.

- F. S. Collins----------------

CAIN AND ABEL

"The first step is Sacrifice; the next, Renunciation."

"'Es leuchtet mir ein, I see a glimpse of it!' cries he, elsewhere: 'thereis in man a HIGHER than Love of Happiness: he can do withouthappiness, and instead thereof find Blessedness! was it not to preach forththis same HIGHER that sages and martyrs, the Poet and the Priest, in alltimes, have spoken and suffered, bearing testimony, through life andthrough death, of the Godlike that is in man, and how in the Godlike only

has he Strength and Freedom? which God-inspired doctrine art thou alsohonoured to be taught; O Heavens! and broken with manifold mercifulafflictions even till thou become contrite and learn it! O, thank thy Destinyfor these; thankfully bear what yet remain; thou hadst need of them; theself in thee needed to be annihilated.'" [1]

The Bibles, poetry, tradition, concur in this verdict. When life hasbeen exalted above mere animalism, a time comes when the Self in theeneeds to be annihilated.

Other sacrifices may be difficult; this renunciation is supremelydifficult. To destroy what surrounds us is comparatively easy; to rise in theair and destroy the ground we stood on, not so easy, and yet this is whatmust be done.

Vices may be abandoned - virtues even may be acquired - for selfishreasons; but to banish once and forever, all selfish motives, all personalobjects, to work resolutely for universal ends - this can never be doneselfishly.

Can we give a reason for following the good, the beautiful, the true? None, but that we find them good, beautiful, true.

To work in this pure disinterestedness and unselfishness is what isnecessary.

The Self in thee needs to be annihilated.

------------1. Carlyle, Sartor Resartus, Book II, Chap. IX.

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Up to this point of progress, the individual has worked.After this sacrifice, there is no longer an individual; there is only God,

working through what were the powers of the individual.The cup that separated the water from the ocean has been

annihilated. Now, there is only the ocean.After the sacrifice, it is perceived that only an unreality, a bond, was

offered up; but till the sacrifice is consummated, what is to be sacrificed isseen as Self.

This sacrifice of Self is made after the illusory nature of the life of thesenses is perceived; after it is seen that within the sensuous world there isa spiritual world, of which the sensuous world is a husk.

This perception, the Orientals call - "overcoming the illusions of theTen." [1]

When the inner world is perceived, these physical senses and organsare superseded by five inner senses, and five inner organs of sense.

This truth is told again and again in the Hebrew Bible. Moses, (theSoul) led the Twelve Tribes (senses, organs, desire, egotism) frombondage in Egypt (sense-life). During the probation in the desert, theseTwelve were superseded by Twelve Tribes who had never knownbondage, (astral senses, etc.).

But the individual having gone so far, was to cease from individuallife.

Moses saw the Land of Promise from afar, but himself entered not in. He died, and another entered in.

The Self was annihilated; there was no longer Man, but God only. Those who have read the Idyll of the [White] Lotus have learned the samelesson.

Sensa - the soul - triumphs over Agmand and the Ten. But Sensahimself perished by the hands of Agmand and the Ten.

It is the darkest fact in human life, but an inexorable fact, that there isno redemption without sacrifice; the Self needs to be annihilated; and theChristians have rightly made the sacrifice on Calvary the central picture oftheir religion; Christ had to sacrifice himself before he could ascend to hisFather.

This is the meaning of Cain and Abel.To the Soul (Adam) resting in calm unity, was added Personal desire

(Eve). Eve is the type of personal life in its essential character, as recipientof alternate emotions of pleasure and pain, sweet and bitter, good and evil. For Eve tastes the fruit of knowledge of good and evil.

Now, two paths lie open - continued personality through many lives,or redemption through self-sacrifice: Cain is the first; Abel the second. Cain offers no real sacrifice, and ever after, having chosen egotism and

------------1. Eye, ear, nose, etc., and tongue, hands, feet, etc.

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isolated life, he bears the brand of fear, for fear ever follows strife. Thebrand remains till Cain learns the "perfect love that casts out fear."

Abel offers the true sacrifice - the whole animal nature. But soul hasserved Self too long. Before the soul has regained its divinity, the bonds ofindividuality must he broken by sacrifice. At last the sacrifice is

consummated. Abel lies bleeding on the ground, but the liberated soul re-enters Eden, passing the flaming swords of the Cherubim, and advancestriumphant to the Tree of Life. There is no longer man, but God only. Forthis is offered the prayer of the Eastern Saint -

"The dew is on the Lotus; - Rise, Great Sun! And lift my leaf, and mix me with the wave! Om mani padme hum, the Sunrise comes! The dew-drops slips into the shining sea!"

- Charles Johnston, F.T.S.

Dublin, Ireland---------------

PERSONALITIES

Step aside, O toiling brother, into a convenient by-way, and for amoment let the surging crowd pass by. Do not tremble like a child for fearthat you may be hopelessly left behind, for you will be forced back all toosoon, though if you really pause, and truly ponder, you will never again beso completely identified with the pursuits of the crowd, though you will stillbe a part of it. Ask of your soul: "What are these personalities that makeup the mighty human tide so widely rushing past - this rushing tidereplenished at every instant by birth, depleted at every instant by death, yetflowing on forever?" How read you this journey from the cradle to thegrave?

Think of the countless myriads whose weary, toiling, bleeding feethave worn deep the channels of this river of time. Listen to the complaintsof the weary, the cries of the wounded, the groans of the despairing. Watch with pity the ashen laces as they hear the sound of the cataractahead, over which they know they must plunge alone into unknown depths. Many are resigned in the presence of fate, for there is true courage at theheart of humanity, but how few are joyous except through ignorance andforgetfulness, and these are the frightened ones in the presence of theinevitable.

Listen to the loud acclaims, when in the rushing stream one is for amoment borne aloft on the crest of a wave, and watch the envy, and evenmalice of those who are inevitably drawn into the hollow of the wave, as

they also struggle to reach the crest. Alas! the waves of Wealth, andFame,

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and Power; Alas! the bubbling foam of Love. The night cometh, and thestream is still; yet even in the arms of the Brother of Death the echoes ofthese mighty waves chant their requiem.

Listen a little deeper, O brother of my soul, and hear the sound ofmany voices: "What shall I eat? What shall I drink? and wherewithal shallI be clothed?" and then Alas! "O whither do I tend?"

And still the surging tide rolls on. A friend is passing yonder; hailhim, and beckon him to thy side. He answers: "I cannot wait; I have nottime." Alas! what hath he else but Time, and the foam of the maddeningbillows

Turn now to thy companion, he who bade thee turn aside. Canstthou stop to consider, "Is he short, or tall, or fat, or lean, or black, or white,or man, or woman?" "Are his garments soiled, or clean?" "Comes he fromthe East, or from the West?" "Hath he letters of introduction?" "On whoseauthority did he bid thee halt?" "Did he speak in conventional language,and with the proper accent?" "Has his raiment the odor of the sea, or thebreath of the mountain, or the fragrance of the flowery vale?"

Be sure it is not thy awakened soul that thus inquires, 'tis only thevoices of the stream yonder, and when thou turnest to look for thycompanion, lo! he is gone, and thou art alone, alone with thy soul, and withthe echoes of the stream. Fear chills thy blood, and every separate hairstands on end, and as thou rushest back into the surging stream, even thyboon companions are terrified at thy staring eyes, and thy death-like face.

Hast thou seen a ghost? yea verily, the ghost of ghosts, the Dwellerof the Threshold, and yet thou mightest have found a friend, a teacher, abrother. Rush back into the stream. O! terrified, thou that fleest from thyshadow, and plunge beneath its festering waves, yet even as its murkywaters overwhelm thee, thy muscles creep and fear tugs at thyheartstrings.

Drain deep the cup, mount high the wave, Tramp down the weak, envy the brave! Bear high the bowl with dance and song, Laugh at thy fears, shout loud and long. "O wine of Life! O vintage rare!

Pressed by sore feet in deep despair."

Slowly the pendulum of timeSwings to and fro, with measured chime, The Dweller e'er on Bacchus waits, And jealous guards the golden gates. O wine of wisdom! soul distilled, Won from the silence. Life fulfilled.

Vain are the things of time and sense, Who follows these finds recompense,

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Yet he who turns from these and waits, The glimmer of the golden gates Will bless the hand what e'er it be That tenders chart, or offers key.

Came not the Christ in humble mienPoor and despised, the Nazarene,And humble fishermen chose HeBeside the sea of Galilee. Left not Lord Buddha throne and power To meditate at midnight hour?

What matters it what hand bestowsThe balm of healing for our woes?For God is God, and Truth is Truth,Ripe age is but immortal youth. Let personalities alone, Go through the gates! and reach the throne.

How many are turned aside by personalities? How many look to thegarb of the messenger, forgetting the message, and yet is not the messageplain? At one time the message comes from a manger, at another itdescends from a throne. Yet is the message ever the same. Nature andtime regard not personalities, but swallow up all alike, yet do nature andtime and destiny teach ever the same great lesson, and he who wouldlearn of these must both forego and forget personalities, his own and those

of others. Personalities are but the fleeting waves on the river of time,caused by the friction of the winds of fortune they are thy weakness andnot thy strength. Thy strength is in thy soul, and thy soul's strength is in thecalm, and not in storm revealed.

Inquire not who or what the messenger, but study well the messagethat comes to thy soul, and bears thee ban or blessing according as thoureceivest it, and while thou waitest with lamps untrimmed the Bridegroompasses by.

What matters it to thee what infirmities the messenger may bear,except as thou mayest help him so to bear them that truth may run a freerrace? Is it not enough for thee that truth hath given him her signet ring? Judge then of this, and if he falter in his speech or loiter by the way, takeup the theme in clearer tones and speak it from thy soul to all thy kind.

Wilt thou withhold thy blessing from the hand that bears the gift, andcovet while rejecting the very gift it bears? If thou art so at cross purposeswith thyself how canst thou be at one with truth?

Truth is many-sided, speaks every language, is clothed in every garb,yet is she ever still the same, One, and unchangeable, now and forever. And if she is no respecter of persons, canst thou be more select than she?

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Alas! thou canst not find her thus, but error rather, and self-deceivedrush down the stream of Time, and when the personalities fall off then shaltthou realize that thou didst refuse the banquet of the gods by scorning thustheir messenger. Search out, and know and love and serve the truth, fortruth's own sake. Follow it through all disguises with scent more sure andkeen than hound in search of game. Refuse it not, though it reach theefrom a dunghill, welcome it as though straight from God's own throne, andthus shall it ne'er escape thee, and neither love nor hate nor fear shall marthy harvests, and truth shall honor thee, as thou hast welcomed her.

Beware of false authority, for neither pope nor priest nor book can ofitself contain it all, and yet despise them not, for so thou'lt miss the truth. The sole authority for truth is truth's own self and if thy soul is but akin toher, thy quickened soul will recognise her every garb, by ties more strongthan blood, by kinship everlasting, and as the waters mingle with the sea,so flows thy soul into the bosom of the deeps whence springs afresh inthee the everlasting Life which is the vital breath of Truth.

- Harij

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THE PATH OF ACTION

The Mohammedan teacher directs his disciples to tread carefully therazor's edge between the good and the bad; only a hair line divides thefalse from the true. In this the Asiatic took an excellent illustration, for the"hair line" is the small stroke alif, which, placed in a word, may alter thesense from the true to the false.

In chapter four of the Bhagavad-Gita, entitled, "Jnana-Yog," or thebook of the Religion of Knowledge, the blessed Krishna instructs Arjunaupon the nature of action, saving: "Renunciation of and devotion throughworks, are both means of final emancipation; but of these two, devotionthrough works is more highly esteemed (by Him) than the renunciation ofthem"; and, "the nature of action, of forbidden action, and of inaction mustbe well learned. The Path of Action is obscure and difficult to discern."

In ordinary humdrum life these words of Krishna are true enough, buttheir force is strangely felt in the mind of the devoted student of Theosophy,and especially if he happens to be a member of the Theosophical Society.

That body of investigators has now passed its probationary period, sothat, as a whole, it is an accepted chela of the Blessed Masters who gavethe impulse that brought it into being. Every member of it, therefore,stands to the whole Society as every fibre in the body of any single chela

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does to the whole man. Thus now, more than ever before, does eachmember of the Society feel disturbing influences; and the Path of Actionbecomes more and more likely to be obscured.

Always existing or coming into existence in our ranks, have beencentres of emotional disturbance. Those who expect that theseperturbations ought now to cease and grow less likely to recur, will findthemselves mistaken. The increase of interest that is being taken in theSociety's work, and the larger number of earnest students who are with usthan at any previous period, constitute elements of agitation. Each newmember is another nature added, and every one acts after his own nature. Thus the chances for being discomposed are sure to increase; and it isbetter thus, for peace with stagnation partakes of the nature of what iscalled in the Bhagavad-Gita, Tamagunam, or, of the quality of darkness. This quality of darkness, than which there is nothing worse, is the chief

component of indifference, and indifference leads only to extinction.Still another element in this equation that every earnest Theosophist

has to solve, and which in itself contains the potency of manifoldcommotions, is a law, hard to define, yet inexorable in its action. For itsclearer comprehension we may say that it is shown in nature by the risingof the sun. In the night when the moon's rays flooded the scene, everyobject was covered with a romantic light, and when that luminary wentdown, it left everything in a partial obscurity wherein many doubtfulcharacters could conceal their identity or even masquerade for that whichthey were not. But on the sun's arising all objects stand out in their truecolors; the rugged bark of the oak has lost the softening cover of partialday; the rank weeds can no longer be imagined as the malwa flowers. The powerful hand of the God of day has unveiled the character of all.

It must not be supposed that a record has been kept by any officials,from which are to he taken and published the characters of our members. There is no need of that; circumstances taking place in natural order, orapparently from eccentric motion, will cause us all, whether we will or not,to stand forth for what we are.

Every one of us will have to stop and learn in the cave outside of theHall of Learning, before we can enter there. Very true that cave, with all itsdark shadows and agitating influences, is an illusion, but it is one that veryfew will fail to create, for hard indeed to be overcome are the illusions ofmatter. In that shall we discover the nature of action and inaction; therewe will come to admit that although the quality of action partakes of thenature of badness, yet it is nearer to the quality of truth than is that whichwe have called darkness, quietude, indifference. Out of the turmoil and thestrife of an apparently untamed life may arise one who is a warrior forTruth. A thousand errors of judgment made by an earnest student,

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who with a pure and high motive strives to push on the Cause, are betterban the outward goodness of those who are judges of their fellows. Allthese errors made in a good cause, while sowing good seed, will be atonedby the motive.

We must not then be judges of any man. We cannot assume to saywho shall or shall not be allowed to enter and to work in the TheosophicalSociety. The Masters who founded it, wish us to offer its influence and itslight to all regardless of what we may ourselves think; we are to sow theseed, and when it falls on stony ground no blame attaches to the sower.

Nor is our Society for good and respectable people only. Now, asmuch as when Jesus of Nazareth spoke, is it true that there is more joy inheaven over one sinner who repenteth, than over ninety-nine just men whoneed no repentance.

Remembering then, that the Path of Action is obscure and difficult tobe discerned, let us beware of the illusions of matter.

- Hadjii Erinn----------------

ANSWERS TO QUESTIONERS

The notice published last month, that questions might be asked,addressed to "Zadok," has elicited several queries, from which we selectthe following. Hereafter "Zadok" will continue his answers, but they will begiven through the PATH's columns, except where their private nature maycall for personal correspondence.

From C.1st. Is celibacy necessary to the highest spiritual life and attainment.

Is this your idea of true occultism?Answer - By no single way is the highest spiritual life attained. The

highest Adept and the true occult student, have at some time been weddedto woman. The highest attainment is never reached until a man haspassed through this experience. Under certain conditions and at a certaintime celibacy is a great aid, but if the student is wedded then it is his duty tocontinue in that condition, and instead of proving a barrier it will be anassistance to his progress if he rightly comprehends its significance. Allthe lessons which are taught the true occult student are given in daily lifeand through nature's laws. The celibate loses some of these lessons -lessons which he must inevitably learn- because he violates a great law ofnature.

The result of celibacy is that the student works by intellect alone. It isnecessary for true occult work that the heart be used also. One of thegreater of the "mysteries" can never be learned by the celibate, for henever stands as hand in hand with God a controller of a creative force.

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2d. - Is a purely vegetable diet indispensable to a high and serene

spiritual life?

Answer. - One might eat grass, grain and turnips, a million years, butthat itself would not produce a high or serene spiritual life. All these thingsare aids, not necessities.

If the physical condition is such that animal food can be dispensedwith, or without disturbing other people or neglecting the labor given, then itis wise to do away with it. The physical is thereby purified, making it lessgross, material and animal like. But "one man's meat is another's poison." Use that which seems the wisest to you. "It is not that which goeth into themouth but that which cometh out that defileth a man." The right thought,the proper motive, the true Will have more to do with true Occultism thanany exterior acts or practices. Fraternally, Zadok

From T.1st. - Am I the result of a series of existences or a series of co-

existences?

Answer - That which is known as you is the result of one continuousexistence of an entity. Your present body and your soul (or the personality)are the results of a series of existences. Your Karma is a result ofcoexistence. The individuality, or spirit, is the cause of the soul andpersonality, or what is called "you". You are the manifestation of an entityand are the result of many appearances of that entity upon this stage ofaction in various personalities.

2d. - May one walk for any distance along the Path without being ableto see into the Astral Light, or without recognizing anything extraordinary?

Answer - One may journey an entire life time on "The Path" and notsee into the Astral Light consciously. All men see into it, for all who dreamare looking there, the body being asleep and not receptive.

One may journey a long distance and not see, for all do not work inthe same manner. Some may hear "ages before they see," or may feel along time before either seeing or hearing. The tool most efficient at acertain period is the one used.

We may journey the entire way without recognizing anythingextraordinary or encountering phenomena. The most extraordinary thingsare found in the most ordinary, and are overlooked because of their

seeming familiarity. When the understanding is directed to the natural, onefinds the supra-natural or supra-human things.

All questions are vital so long as they remain unsolved but all will beanswered. It requires patience in ourselves, for many times the answersdo not come until years after the question has been propounded. If I canbe of further use to you please consider me at your service. - Zadok

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From J. V.There are two ways to ascend and descend, the direct and indirect." -

Tea Table, Oct. PATH. 1st. What are these ways?

Answer - The thistle down is blown hither and thither with everybreath of wind: The arrow speeds straight to the mark from the powerfulbow.

The indirect war is that of the thistle down; the Astral going out whenthe body is asleep, does so in a diffused condition - a passive state - withno adequate force to control it or master unseen forces. It floats at themercy of every current in the Astral, gleaning here and there as a butterflybut taking the good and bad indiscriminately. It may reach high spheres,but is more likely to remain in those nearest to the physical. This way istraveled by all when asleep, and there dreams are made. It is the passivestate where desire is the ruler, and is sometimes traveled in the wakingconscious state, but is uncontrollable and unreliable.

The direct way is that of the arrow from the bow. The Astral speedsdirectly to the sphere which holds the knowledge it is to receive. It does soin obedience to an irresistible force - the Will: Will in accordance withdivine law. It is concrete going and returning in obedience to this force,bringing little with it from intermediate spheres other than that for which it isseeking. This occurs in dreamless slumber and the knowledge acquired isnot communicated in a dream. This way is traveled in the conscious statefor it is the way of the student of the Occult. Unless the man's thought andmotive are pure, he is incapable of using the true will, and his Astral goeswhere other wills or forces drive it. It pauses when other forces interfere -learns from the place it happens to be in, and brings back a horrible jumblesometimes.

2d. Where do these ways lead?

One way leads to Theosophia - Illumination - when traveled awake orasleep.

The other to consideration of self - ordinary living with its erroneousconceptions - as an Occult way, to love of phenomena and spiritism.

They lead to spheres within the astral, for the astral body passes notbeyond astral limits. Only when the soul is freed from the astral andmaterial bodies does it pass to higher spheres. These ways also lead toplanets, stars and other worlds, for all these may be within the astral of thisglobe. - Zadok---------------- 252

AUTHORITY

We have received the following from California:In the July PATH is an article entitled - "Shall We know Our Friends in

Heaven?" I would like to ask if the Swedish Seer Swedenborg has notanswered that question to the satisfaction of theosophists. If he isaccepted as an authority I should think his answer complete andsatisfactory. Yours, E.W.F.

Inasmuch as theosophists are of all shades of belief, and asSwedenborg was of one sort in regard to the matter referred to, his answercannot be satisfactory to all theosophists, nor can it be authoritative. TheSociety, as such, has no authorities. It was founded with the object ofbreaking down that reliance upon "authority" which has been the bane ofman for ages, and it would be strange now if we could admit authority fortheosophists. It is true that sometimes the impression has been conveyedby individuals, that the final arbiters in matters of belief are the Mahatmas,but at no time has any Mahatma given out such an idea. We are engagedin trying to develop a truer appreciation of the Light of Life which is hiddenin every man, and so the "final authority" is the man himself.

It makes very little difference whether Swedenborg or Mr. Chas.Johnston is right as to the question of meeting our friends in heaven: theirbeliefs will not alter the fact whatever it may turn out to be; but even if it isnot a matter of the highest importance, we cannot even in that permit any"theosophical authority."

Each of us is the master of his own destiny; each one can readSwedenborg or Luther as to these matters; but from all such thinkers it canbe gathered that the ancient Bhagavad-Gita is true where it says, that"whatever nature a man thinks on when he abandons the body at last, tothat only does he go, having been always conformed to that nature," andsuch is the doctrine of Swedenborg.-------------

THEOSOPHICAL ASPECTS OF CONTEMPORARY LITERATURE

"ASTRAL PERCEPTION" - The Platonist, September, 1887. Anexceptionally thoughtful and valuable paper, the author of which is vouchedfor as a Born seer and occultist. We hope to recognize other thoughts fromhis pen. He concludes: "Strictly in accord with the teaching of modernscience is the statement in 'Through the Gates of Gold ' that the separationwhich exists between individuals, between worlds, between the differentpoles of the universe and of life, the mental and physical phantasy calledspace, is a nightmare of the human imagination. To break through theseillusions and

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realize the unity of all things is the task of the mystic. One who is thralledby the concerns of this life, hungers for the love of fellow beings anddreads their hatred, still cares for wealth and honor, still lusts for physicallife and separate existence, had better not intrude upon that other field ofillusion, the astral world. Astral perception is not a thing in itself to bedesired; it should come in the normal course of development. Nothing isgained by turning from one set of illusions to pursue another; and so of allpursuits phenomena-seeking is most to be deprecated. The knowledgecomes only to those who strive to realize unity. He who, beginning uponthe lowest plane of life by self-renunciation and devotion to the interests ofothers, realizes this truth upon each successive plane, attains Nirvana. Hewho seeks knowledge with any other motive than the unselfish desire tobenefit all living creatures is drifting upon the sea of rebirths unpiloted andstarless."

"THROUGH WHAT HISTORICAL CHANNELS DID BUDDHISMINFLUENCE EARLY CHRISTIANITY?" - Open Court, Sept. 15, 1887. Third and concluding part of Gen. Forlong's essay. In this is shown the

extreme activity of Buddhist missionary work in the centuries immediatelypreceding the Christian era, Buddhism having been the "first and perhapsthe greatest of missionary faiths." Theirs was the propaganda which wouldnaturally start such sects as the Therapeuts of 200, and the Essenes of150. B.C., the Baptizers of the Euphrates and the Jordan, culminating inJohanites and Manicheans of Ctesiphon." They had ample time, betweensay, 300 B.C. and 150 A.D., to fulfill their Gospel mandate that, "all mustpreach what the master taught - that whoso hides his faith shall he struckwith blindness." Thus diligent Sramans had long sought every lone pass inwild mountains or river gorges, where they knew armies or travelers mustpass and rest, in order, 'to compass their proselytes,' and the wider todisseminate their faith in all lands. They urged on king and peasant, therobber and murderer, that the world was but a passing show in which theyshould try to assuage the miseries of their fellows; that they should ponderless upon their gods and more on a gospel of duty, and though this hadlittle immediate effect, and on some never had any, yet it commended itselfto good men, and lightened the burdens of the weary."

"THE OCCULT SCIENCES IN THE TEMPLES OF ANCIENTEGYPT" - By Georgia Louise Leonard. Open Court, September 29,October, 1887. A paper read at the "Fortnightly Conversation" inWashington. Its point of view is thoroughly sympathetic with the subject.and its conclusions are reached by an evidently thorough consideration. The shortcomings of modern scholars in Egyptology, who lackcomprehension of the fundamental principles of Occultism, are exposed,"Honest and faithful, then, as these scholars may be," says the author, "It isnot singular that they have failed to comprehend the full significance ofideas veiled in obscure or mystical language, and have stigmatized many aprecious Egyptian scroll as childish and absurd. And yet - those who willmay discover in them priceless gems of truth half hid 'midst the clumsymodern renderings of a speech long dead." The author effectively rebukesthe sneers of some of our self-sufficient modern scientists with thefollowing significant words from Lord Bacon's "Novum Organum": "Wehave but an imperfect knowledge of the discoveries in arts and sciencesmade public in different ages and countries, and still less of what has beendone by particular persons and transacted in private;" and Bacon furthersays: "As to those who set up for teachers of sciences, when they droptheir character, and at intervals speak their sentiments, they complain ofthe subtlety of nature, the concealment of truth, the obscurity of things, theentanglement of causes, and the imperfections of the human

understanding; thus rather choosing to accuse the common state of menand things, than make confession of themselves."------------------ 254

TEA TABLE TALK

Glancing through the various magazines of last month I wasreminded once more, with the ever renewed commingling or sadness andhope, of the blindness of man to the occult truths pressing upon him fromall sides, so near is the eternal. That man, who is each one of us, seesnow, and now is opaque to all these influences; did he but follow out thecorollaries or his thought, and loving its Truth, bind heart and brain togetherin action and farther search, how immensely we should all gain; how ourwealth would pile up; it is my firm faith that mankind needs every man,needs his life, his quota of truth, needs the core of him. Such a need onthe part of our fellows must cheer us all.

We continually hold in hand clues to the immortal; we doubt, weneglect the instinct and ourselves; we lie fallow overlong. SusannaWesley wrote to a son: "Whatever weakens your reason, impairs thetenderness of your conscience, obscures your sense of God, or takes oftthe relish of spiritual things; in short, whatever increases the strength andauthority of your body over your mind, that thing is Sin to you, howeverinnocent it may be in itself." [1] There is a thoroughly theosophicalstatement, yet she would probably have denied theosophy, and the logicalinference of her statement, which seems to be that man must find within hisenlarged self, the ideal, the final Court of Appeal. No finer instance can befound of the wondrous justice of the law of compensation, than the fact thatfinished worldly natures sometimes deduce the real and higher teachingsof life from their experience, and see further into the depths of Being thando certain spiritual natures. These teachings are assuredly spiritual, and ifthose who reach them by way of intensely material life, at times bear betterwitness to their fullness, they undoubtedly image that Perfection whichcontains the material essence within Its own. It is this triune completionwhich raises perfected man higher than the radiant, untempted angel, andreminds anew not to neglect, but to develop and lift this part of our naturesto that strict impartiality and immovability which in the typical man of theworld acts as the reflector of a diviner justice, and rewards him with theimmunities of an unrestrained outlook. Sharers of all things, we must havepartaken of all before we can attain. A case in point may be seen in

Lawrence Oliphant's "Life of Adventure." He takes us everywhere; throughrevolutionary episodes, courts, mutinies, diplomacy, sport, politics,insurrections, ballrooms, convents and even to Adam's Peak, Ceylon,(where lives the much talked of Rev. Sumangala,) of which he gives a mostinteresting account. Having delivered this voluminous experience, hecompresses into an Envoi the "Moral of it all," which is, that the worldappears to him as a gigantic lunatic asylum, and his "thirst to findsomething that was not a sham or a contradiction in terms, increased. Andthe question occurred to me whether there might not be latent forces innature, by the application of which this profound moral malady might bereached. To the existence of such forces we have the testimony of theages. It was by the invocation of these that Christ founded the religion ofwhich the popular theology has become a travesty, and it appeared to methat it could only be by a reinvocation of these same forces.... that arestoration of that religion to its pristine purity could he hoped for." He isevidently the man of his thought; he determines to shed this gay coating ofunreality, and to enter that chrysalis region "miscalled mystic," wherein hebelieves these forces, and the hope of his race, to lie. This result is themore interesting because it is the "moss from a rolling stone," of which hespeaks; the outcome of a life of adventure, undertaken for pleasure andprofit, which meet the messengers of Truth. The whole book, so well worthreading, intensifies this moral; he appears a brilliant synthesis of thepossibilities of our time: he

------------1. Susanna Wesley. Famous Women Series.

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epitomises and accentuates the turning point of the race, and compels aninstant recognition of the gallant, soldierly manner in which he takes leaveof the reader to follow up his convictions. We perceive that after exploringthe actual, we are met with a divine paradox; we must consume the Realto find the True - which is the Ideal.

This paragraph in a magazine struck me. "Men are more like thanunlike one another: let us make them know one another better, that theymay be all humbled and strengthened with a sense of their fraternity. Neither arts, nor letters, nor sciences, except as they somehow, clearly orobscurely, tend to make the race better and kinder, are to be regarded asserious interests." [1] The admission is timely. How many of us, assenting

to it with our intellects, will go away and live on a contrary basis? Scientistsmay probe matter and declare what they will; it is the heart (not alone themere physical heart) and not the brain, directs the life. Why else do weignore such perceptions in practice when, if they be true, it is so much toour interest to carry them out? It is because we do not feel them; the heartis attached to personality: it is not convinced of an identity of interest. When heart and brain agree, we can feel as brothers, and contribute ourideas to one another, as we turn streams into a dam, heedless whatbecomes of them, so they mingle to a general utility. Life deepens andbroadens the instant we keep well abreast with our most instinctivemoments!

Another writer has apparently failed to do this. Speaking of bird life,he remarks: "What I am about to describe I suppose to be nothing morethan an accidental and unaccountable idiosyncracy of the particular bird inquestion. Such freaks of temperament are more or less familiar to all birdnaturalists, and may be taken as extreme developments of that individualitywhich seems to he the birthright of every living creature, no matter howhumble." [2] It is a "birthright" yet its development is "accidental"! It is oneof the external merits of Theosophy that it teaches one to speak and tothink with exactitude. What a pity that this fact of marked individuality inlower species of life, does not point out the possession of a soul germ, astep in the evolution of conscious free will to this close natural observer!

In the same magazine, another contributor muses aloud: "I oftenwish that every one made use of a sort of mind cure which some personshave found invaluable. Nature has a wondrous power of ministry to a minddiseased, and through avenues of sense can reach, and touch, and healthe soul..... There are seasons of real and very special trouble, whennature may give a sore and wounded spirit a comfort all her own.....

"Sometimes it is difficult to keep from believing that the earth hasvoices, 'mystic, wonderful,' whose weird message continually tries to getitself delivered to our ear.''

Why set yourself this "difficult" task, friend? Nature is alwaysplucking us by the sleeve, giving us here a nudge and there a thrust: manyan olive branch she holds out to us. Perpetually she tries to break throughthose cobwebs we spin around us! fetters so aerial yet so elastic that herefforts rebound. The free nature asserts itself against a chain, butcobwebs are a terrible, because an impalpable, unsuspected confinement. It is the little common-place things that most often shut us away from thesurging splendor of real life. Little tenacities, petty arguments, small aims,paltry conventions, narrow ideas, trifling but sugared deceptions; a whole

host of rubbish that no one really cares for beyond habit; the "little foxesthat spoil the vines;" terrible frittering of energies.

The individual suffers from an immense sadness at these things, butnature never wearies. Have you never tried to sink down to her heart; toenter her thought? Never leaned against a tree and felt something like acurrent drawing you inward; close, and closer still? That is our loquaciousnurse telling of the identity of the world soul in both: the ancients wouldsay

------------1. Harpers, for Sep., Easy Chair.2. Atlantic Monthly for Sep., Woodland Intimates.

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a prisoned Dryad called on you for freedom. This too is true: the captivesoul ever calls. Symbology represents the eternal, evolving current of lifeby a tree. Then the far stars, why do they too draw us? The circling wavesthat lull us; do they know that we have somewhat to learn in the land ofdreams. When the human current of a crowded thoroughfare sets againstyou, have you never felt a fierce joy in dividing and breasting its tide; neverfelt the magnetic waves leaping so along your sides and speculated ontheir uses and powers? Whence comes it that amid the rush of the huge,mad city, we find a pure silence, like the small stillness in the whirlwind'scentre. Is it not because the Now is the Eternal? I have nearly tried andwon "the great adventure" in long rides through the spicy solitudes ofresinous forests, so at one with my horse at every nerve, and with the westwind at every pore, so blent with nature, that I seemed to drop out of sightwith the sun. Or prone among flowering grasses, half hidden in a gorgeousautumnal showering, not knowing which poured forth in song; the bird inthe hedge, or the bird in my heart. Or in the August heats, watchingbetween drowsy lids, the harvest falling blade by blade and falling ripelywith it - into what? sleep, or change? Not so long ago I walked in anorchard where every impulse set spring-ward; where an evasive greenmist, like a hope of summer, escaped the eye, to clothe the pungent eartha few paces further on. The bluebird sang over submerged marshes: young cattle tried their strength; the droning hum of awakening life swelledsoftly on. I thought how near the Kingdoms really stood to one anotherafter all, since a thought could unite them, picturing to myself that if theanimal were endowed for an instant with a perception of the thought in the

man before it; if a master power were there to set up one cyclonicvibration, overpassing time, how from the beast might leap the man, asfrom the man, the god! So the typical man of the fields and the completeman of the world have a point in common; each is in union with the highestconsciousness of his circle and gets his strength from that assimilation. Itis only a larger limitation on either part, however, but could they find onecommon heartbeat, what riches they might exchange. A man longs for thereal fellowship of his kind, so set aloof in fancied sequestration; then notgetting that, he falls to dreaming on a sunny stone wall, and entering intothe feeling of nature, almost becomes one with the all.

"To walk, deep wrapped, along a heavenly height, O'er seeing all that man but undersees.To loiter down deep valleys of delight And feel the beating of the hearts of trees; And think the thoughts the lilies think in white, By greenwood pools."

Under the influence of these natural forces we see that man too hasa boundless nature, that it pauses here and there; puts forth blossoms; makes now a mountain, now a butterfly; there sets desolation and there aharvest; discovers, rends, obliterates, reforms, and passes lustily along toits goal. True companionship enables him to compare, use, purify andunify all experience. We may not realize universal Brotherhood, butrealizing its practical value, we can try to come nearer it in our own lives. The way to find a good friend is to be one, I have endeavored to show thatwe have often more fellow thinkers than the present obscurity makesvisible. We are in a transition period; in a half light near the close of acycle. A great multitude is really starting out to travel our road, and bywatching for any incipient feelers they may throw out, we may do a greatdeal of good. It will probably be by way of encouragement, rather than bycriticism; as comrades rather than as instructors, and to avoid collision,"keep to the Right as the Law directs."

- Julius ---------------------

The Leader of the world, whose store of merit has been praised, hasno equal in the triple world. O supreme of men, let us soon become likethee!

O M

--------------------------

A U M

This universe existed only in the first divine idea yet unexpanded, asif involved in darkness, imperceptible, undefinable, undiscoverable byreason, and undisclosed by revelation, as if it were wholly immersed insleep:

Then the sole self-existing power, himself undiscerned, but makingthis world discernible, appeared with undiminished glory, expanding Hisidea, or dispelling the gloom. - Laws of Manu

What is here (visible in the world), the same is there (invisible inBrahma), and what is there, the same is here. He who sees any differencehere, between Brahman and the world, goes from death to death. - Katha-Upanishad

THE PATH----------------------------------------------------------------------------------------------------------Vol. II December, 1887 No. 9 ----------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

THE good is one thing, the pleasant another: these two havingdifferent objects, chain a man. It is well with him who clings to the good: he who chooses the pleasant, misses his end. - Katha-Upanishad

LET Truth be your very self, O King of Kings! On Truth all the worldsrest. Truth is said to be their main principle. Immortality depends on Truth: Truth is the solemn vow of the good. - Sanatsujatiya

THE nature of all things near and dear to us; O King, is such that wemust leave them, divide ourselves from them, separate ourselves fromthem. Pass not away O King, with longing in thy heart. Sad is the death ofhim who longs, unworthy is the death of him who longs. - Maha-SudassanaSutta--------------- 258

THE BHAGAVAD-GITA

(Continued from November number)

Salutation to Krishna! the Lord of Devotion, the God of Religion, thenever failing help of those who trust in him.

We now have discovered that the poem is not disfigured by thisaccount of a conflict that begins in the first chapter; to be then droppedwhile the two great actors retire to their chariot for a discussion. Thisdescription of forces, and the first effect on Arjuna of his survey, show usthat we are now to learn from Krishna, what is the duty of man in hiswarfare with all the forces and tendencies of his nature. Instead of theconflict being a blemish to the poem, it is a necessary and valuable portion. We see that the fight is to be fought by every human being, whether helives in India, or not, for it is raging on the sacred plain of our body. Eachone of us, then, is Arjuna.

In the Sanscrit, the first chapter is called "Arjun-Vishad," which inEnglish means, "The despair and despondency of Arjuna." Some havecalled it "The Survey of Army"; but while truly an Army is surveyed, that isnot the essential meaning intended. It is the result of the survey we are toconsider; and that result upon Arjuna, who is the person most interested -the one who is the chief questioner and beneficiary throughout the wholeaction of the poem-is despondency.

The cause of this despondence is to be inquired into.Arjuna, in the flush of determination, and before any analysis of either

the consequences to himself or to others who might become involved,entered the conflict, after having chosen Krishna as his charioteer. The

forces are drawn up in line of battle, and he rides out to survey them. Atonce he sees ranged against him, relatives of every class, in their turnpreparing to destroy others, their relatives, friends and acquaintances aswell as Arjuna's, who are enlisted on his side. Turning to Krishna, he saysthat he cannot engage in such a war, that he perceives only evil omens,and that even if the opposers, being ignorant, may be willing to fight withsuch dreadful consequences in view, he cannot do so, but must give up thebattle 'ere it is begun. Thereupon:

"Arjuna, whose heart was troubled with grief, let fall his bow andarrows, and sat down on the bench of his chariot."

Every student of Occultism, Theosophy or true religion, - all being theone thing - will go through Arjuna's experiences. Attracted by the beauty orother seductive quality, for him, of this study, he enters upon theprosecution of it, and soon discovers that he arouses two sets of forces.

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One of them consists of all his friends and relations who do not view life ashe does, who are wedded to the "established order," and think him a foolfor devoting any attention to anything else, while the general mass of hisacquaintances and those whom he meets in the world, instinctively arraythemselves against one who is thus starting upon a crusade that beginswith his own follies and faults, but must end in a condemnation of theirs, ifonly by the force of example. The other opponents are far more difficult tomeet, because they have their camp and base of action upon the Astraland other hidden planes; they are all his lower tendencies and faculties,that up to this time have been in the sole service of material life. By themere force of moral gravity, they fly to the other side, where they assist hisliving friends and relatives in their struggle against him. They have moreefficiency in producing despondency than anything else. In the poem, it isreferred to in the words addressed by Arjuna to Krishna:

"I am not able to stand; for my understanding, as it were turnethround, and I behold inauspicious omens on all sides."

All of us are brought to this study by our own request made to ourHigher Self, who is Krishna. Arjuna requested Krishna to be his charioteer,and to drive him forth between the two armies. It does not matter whetherhe now is consciously aware of having made the request, nor whether itwas made as a specific act, in this life or in many another precedent one; itwas made and it is to be answered at the right time. Some of us haveasked this many times before, in ancient births of ours in other bodies and

other lands; others are making the request now; but it is more than likelyin the case of those who are spurred on to intense effort and longing toknow the truth, and to strive for unity with God, that they have put up thepetition ages since. So now Krishna, the charioteer of this body with itshorses - the mind - drives us forth so that we may stand with our HigherSelf and all the tendencies connected with it on one side, and all the lower(but not all necessarily evil) principles on the other. The student may,perhaps, with ease face the crowd of friends and relatives, having probablygone through that experience in other lives and is now proof against it, buthe is not proof against the first dark shadow of despair and ill result thatfalls upon him. Every elemental that he has vivified by evil thinking nowcasts upon him the thought,

"After all, it is no use; I cannot win; If I did, the gain would benothing; I can see no great or lasting result to be attained, for all, all, isimpermanent."

This dreadful feeling is sure in each case to supervene, and we mightas well be prepared for it. We cannot always live on the enthusiasm ofheavenly joys. The rosy hue of dawn does not reach round the world; itchases darkness. Let us be prepared for it, not only at the first stage, but

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all along in our progress to the Holy seat; for it comes at each pause; atthat slight pause when we are about to begin another breath, to takeanother step, to pass into another condition.

And here it is wise, turning to the 18th, and last, chapter of the poem,to read the words of the Immortal Master of life:

"From a confidence in thy own self-sufficiency thy mayest think thatthou wilt not fight. Such is a fallacious determination, for the principles ofthy nature will compel thee. Being confined to actions by the duties of thynatural calling, thou wilt involuntarily do that from necessity, which thouwantest through ignorance to avoid."

In this, Krishna uses the very argument advanced by Arjuna againstthe fight; as one in its favor. In the chapter we are considering, Arjunarepeats the Old Brahmanical injunction against those who break up the"eternal institutions of caste and tribe,'' for, as he says, the penaltyannexed is a sojourn in hell, since, when the caste and tribe are destroyed,the ancestors being deprived of the rites of funeral cakes and libations ofwater, [1] fall from heaven, and the whole tribe is thus lost. But Krishnashows, as above, that each man is naturally, by his bodily tendencies,

compelled to do the acts of some particular calling, and that body with itstendencies are merely the manifestation of what the inner man is, as theresult of all his former thoughts up to that incarnation. So he is forced bynature's law - which is his own - to be born just where he must have theexperience that is needed. And Arjuna, being a warrior, is compelled tofight, whether he will or no.

In another chapter, the institution of caste is more particularlyreferred to, and there we will have occasion to go into that subject withmore detail.

As stated in the last paper, the substratum, or support, for the wholeCosmos, is the presiding spirit, and all the various changes in life, whetherof a material nature or solely in mental states, are cognizable because thepresiding spirit within is not modifiable. Were it otherwise, then we wouldhave no memory, for with each passing event, we, becoming merged in it,

-----------1. This reference by Arjuna is to the immemorial custom of the son,

or descendants, offering to the departed, at stated times, funeral-cakes andwater, called "Shradda and Pinda" -one of the so-called superstitions of theHindus.

It has always been a grave question with me, whether the boasted"freedom from superstition," of western 19th century civilization is anunmixed good, or any evidence of real progress. All such ancient formshave been swept away, and with them nearly every vestige of true religiousfeeling, leaving only an unquenchable thirst for money and power. In thepresent ignorance of the true reason at the bottom of these forms, theassertion is made that they mean nothing whatever. But in the Catholicchurch it is continued, and to some extent believed in, as is shown in theirmasses for the dead; surely these masses would not be offered ifsupposed to have no effect on the state of those for whom they are offered.

Although greatly corrupted and debased, it is in this church alone thatthese old practices are preserved. Shrodda and Pinda are now neglected,because the inner constitution of man, and the constitution of theMacrocosm, are not understood in such a way as to make the ceremony ofthe slightest use. - W. B.--------------- 261

could not remember anything, that is, we would see no changes. Theremust therefore be something eternally persisting, which is the witness and

perceiver of every passing change, itself unchangeable. All objects, and allstates of what western philosophers call Mind, are modifications, for inorder to be seen or known by us, there must be some change, either partialor total, from a precedent state. The perceiver of these changes is theinner man - Arjuna-Krishna.

This leads us to the conviction that there must be a universalpresiding spirit, the producer as well as the spectator, of all this collectionof animate and inanimate things. The philosophy taught by Krishna, holds,that at first this spirit - so called, however, by me only for the purpose of thediscussion - remained in a state of quiet with no objects, because as yetthere was no modification. But, resolving to create, or rather to emanatethe universe, IT formed a picture of what should be, and this at once was amodification willingly brought about in the hitherto wholly unmodified spirit; thereupon the Divine Idea was gradually expanded, coming forth intoobjectivity, while the essence of the presiding spirit remained unmodified,and became the perceiver of its own expanded idea. Its modifications arevisible (and invisible) nature. Its essence then differentiates itselfcontinually in various directions, becoming the immortal part of each man -the Krishna who talks to Arjuna. Coming like a spark from the central fire, itpartakes of that nature, that is, the quality of being unmodifiable, andassumes to itself - as a cover, so to speak - the human body [1] and thus,being in essence unmodified, it has the capacity to perceive all thechanges going on around the body.

This Self must be recognized as being within, pondered over, and asmuch as possible understood, if we are to gain any true knowledge.

We have thus quickly, and perhaps in an inadequate way, comedown to a consideration of Arjuna as composed of all these generals andheroes enumerated in this chapter, and who are as we said, the variouspowers, passions and qualities included in the Western terms, "Brain andMind." Modern, physical, mental and psychological sciences, have as yetbut scratched the surface of that which they are engaged in examining. Physical science confessedly is empiric, knowing but the very outposts ofthe laws of nature; and our psychology is in a worse state. The latter hasless chance for arriving at the truth than physical science, becausescientists are proceeding to a gradual demonstration of natural laws bycareful examination of facts easily observable, but psychology is asomething which demands the pursuit of another method than that ofscience, or those now observed. It would avail nothing at present tospecify the Aryan nomenclature

-----------1. It is also, of course, inherent in all nature. - W.B.

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for all the sheaths - as they call them - that envelope the soul, because weas yet have not acquired the necessary ideas. Of what use is it to say thatcertain impressions reside in the Anandamaya sheath. But there is suchan one, whether we call it by that name or by any other. We can, however,believe that the soul, in order to at last reach the objective plane where itsexperience is gained, places upon itself, one after the other, varioussheaths, each having its peculiar property and function. The mere physicalbrain is thus seen to be only the material organ first used by the realpercipient in receiving or conveying ideas and perceptions; and so with allthe other organs, they are only the special seats for centralizing the powerof the real man in order to experience the modifications of nature at thatparticular spot.

Who's the sufferer from this despondency? It is our false personality, (as it has been called in Theosophical

literature) as distinguished from Krishna - the higher self - which isoppressed by the immediate resistance offered by all the lower part of ournature, and by those persons with whom we are most closely connected,as soon as we begin to draw them away from all old habits, and to presenta new style of thinking for their consideration.

For Arjuna, sinking down upon the seat of that chariot which is hisbody, fell back upon his own nature, and found therein the elements ofsearch and courage, as well as those previous ones of gloom which arisefirst, being nearer the natural man. Reliance and pressure upon our owninner nature, in moments of darkness, are sure to be answered by thevoice of Krishna, the inner guide.

The first consequences of the despondencyAre, to make us feel that the battle we have invited ought not to be

carried on, and we then are almost overwhelmed with the desire to give itup. Some do give it up, to begin it again, in a succeeding life, while otherslike Arjuna, listen to the voice of Krishna, and bravely fight it out to the end. "Thus, in the Upanishads, in the holy Bhagavad-Gita, in the science of theSupreme Spirit, in the Book of Devotion, in the colloquy between the HolyKrishna and Arjuna, stands the first chapter by name

"THE DESPONDENCY OF ARJUNA."

Salutation to the God of battles, to the charioteer, to him whodisposeth the forces aright, who leadeth us on to victory, with whom alonesuccess is certain: that he may guide us to where the never-dying lightshineth: Om!

- William Brehon

(To be continued)------------- 263

SONGS OF THE UNSEEN

I. Efflux and Influx

When Brahma opes his golden door,What ambient shapes of Life and Light,

What radiant tides of Being pourWith song into the dazzled night!

The winds that fashion worlds take flight, Glad heralds of the Sons of Might;And dancing stars trip on before When Brahma opes his golden door. When Brahm would close his gates supreme,

With Life's vast ebb his halls are strown. Thunders, and powers, and forms that teem,

Fear to be shut in space alone.Along the meteoric foamWorld after world comes shuddering home. The last pale hours slip swift between And Brahm hath closed his gates supreme.

II. Recollection

When from mysterious spheres outflows A Voice that calls my hidden name,

The world's strong ties like bubbles break Against its ancient claim.

"Have I forgot thee? Never! No Age our bond can sever.

I love thee now, as I have ever, And ever shall, forever!"

In vain my heart seeks earthly homes. In vain my thought declares me free.

Those mighty tones sweep o'er my soul, And they are one with me.

"Can'st thou forget me? Never! What power the bond can sever?Then love me now, as thou hast ever, And ever shall, forever."

Envoi

When Brahma opes his golden door Within the soul, rich visions soar: But desolation reigns, I ween,When Brahm hath closed that gate Supreme.

- J. Campbell ver Planck -------------- 264

THE THEOSOPHICAL MEANING OF GOETHE'S FAUST [A Paper read before the Malden Theosophical Society]

In Two Parts

Part II.

In passing to the second part of Faust, we find quite a change in thecharacter of the poem; the interest in the strictly personal career of Faustlessens, the limitations of space and time become more vague andindistinct; we pass from what Mephistopheles called the lesser to thegreater world. Activity in the state, in humanity in general, characterizesthe second part; we have gone through the contest in Faust's own mind,then in the family, and in the limited civic relations shown in the Gretchenepisode; Faust has turned from his care for pure self to something higher,and we shall see this broaden out still more now. The first part was allwithin a short space of time, and the scene was all in or near a German city

of some medieval period. Now we find medieval emperors and theircourts, Helen and Menelaus, and hints at men of the present century,mingled, orderly enough with regard to their poetic and inner significance,but without any regard for chronology. In its main lines, the plot, if so wemay call it, of this part, follows the medieval Faust legend; the making ofgold, the bringing of Helen, the winning a battle, and the contest with thedevil at death; these four are here reproduced, but with a much higher andbroader significance. The making of gold, the material gold, istransformed into a myth of industry, the development of wealth by modernprogress, its value when guided by the ideal, beneficent to all; but whenwealth is sought for itself, destructive to self and all. The bringing of Helen,the "teufelin" from Mephistopheles' own home, is transformed into arepresentation of the love of the beautiful and of culture, as a necessarystage in man's progress.

The winning of a battle for the emperor is transformed into a study oftrue and false governments; and the last scene is changed from the devil'striumphantly claiming his bargain, to the final victory of unselfish endeavor. Through all these the line of Faust's development follows, not always inclear sight, but always moving forward.

The introduction to the second part shows Faust, asleep, among theforms and spirits of bright, natural, elemental life. These are to wipe awayfrom his brain the remembrance of the past, that he may awake afresh to anew career. We may see in this much resemblance to the subjective statebetween two incarnations, when the sorrowful remembrances of the pastfade out, and the man begins his new career with refreshed

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energy. Faust so awakens, looking round at the bright landscape withdelight. In his soliloquy, we will do well to notice these lines, showing hischanged mental attitude.

"Life's pulses now with fresher force awaken To greet the mild ethereal twilight o'er me; This night, thou, Earth! hast also stood unshaken And now thou breathest new-refreshed before me, And now beginnest, all thy gladness granting,A vigorous resolution to restore me,To seek that highest life for which I'm panting. The world unfolded lies in twilight glimmer,

A thousand voices in the grove are chantingVale in, vale out, the misty streaks grow dimmer; The deeps with heavenly light are penetrated; The boughs, refreshed, lift up their leafy glimmer From gulfs of air where sleepily they waited; Color on color from the background cleareth,Where flower and leaf with trembling pearls are freighted: And all around a Paradise appeareth.

Look up! The mountain summits, grand, supernal, Herald, e'en now, the solemn hour that neareth; They earliest enjoy the light eternalThat later sinks, till here below we find it. Now to the Alpine meadows, sloping vernal, A newer beam descends ere we divined it, And step by step unto the base hath bounded; The sun comes forth! Alas, already blinded,I turn away, with eyesight pierced and wounded!

'Tis thus, when, unto yearning hope's endeavor, Its highest wish on sweet attainment grounded, The portals of fulfilment widely sever;But if there burst from those eternal spaces A flood of flame, we stand confounded ever; For life's pure torch we sought the shining traces, And seas of fire - and what a fire! - surprise us.Is 't Love? Is 't Hate? that burningly embraces, And that with pain and joy alternate tries us?So that, our glances once more earthward throwing, We seek in youthful drapery to disguise us.

Behind me, therefore, let the sun be glowing! The cataract, between the crags deep-riven,I thus behold with rapture ever-growing.From plunge to plunge in thousand streams 'tis given, And yet a thousand, to the valleys shaded,While foam and spray in air are whirled and driven. Yet how superb, across the tumult braided,The painted rainbow's changeful life is bending, Now clearly drawn, dissolving now and faded,

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And evermore the showers of dew descending!Of human striving there's no symbol fuller: Consider, and 'tis easy comprehending - Life is not light, but the refracted color.

No longer is it a contradiction between the aspiration to gaze directlyat truth, and the denial of the possibility of truth; he realizes that truth is,but also realizes that before he can gaze directly upon it, he must learn tosee its reflection in every part of the manifold life around him.

We need not dwell on the next act, the Mythus of Industry, but merelynote that, through Faust's suggestions of utilizing the resources of nature,represented under the form of treasures hidden in the earth, the Emperor'scourt is enriched, and every one feels himself a wealthy man. And nowFaust is to furnish amusements before the Emperor, and the scene of Parisand Helen is to be shown. That is to say, the new wealth demands artisticdisplay, but cannot create the beautiful in art: it can only demand it inexchange for money. Faust, by the aid of Mephistopheles, is to furnish it,and to do so must descend to the "Mothers" "throned in venerablesolitude," in the void and desolation. Mephistopheles declares that it isnothing, where they dwell: Faust logically concluding that whatMephistopheles, himself the spirit of negation, pronounces nothing, mustbe distinctly something; just as in mathematics, the product of two minusquantities is a plus quantity; and he exclaims "In thy nothing I hope to findthe All." And indeed, that which seems to the purely earthly mind to be noexistence at all, to be pure annihilation, may be to a higher spiritual insight,the perfection of being. Faust succeeds in abstracting himself from allspace and time; and from the realm of pure form brings back Helen, theimpersonation of Greek classic beauty; but when he exhibits her to thecourt, he is himself so charmed with her, though a mere shadow, that hetries to seize her, to keep her for himself from Paris, also a shade, whoappears with her. The consequence is that both the forms instantly vanish,and Faust falls senseless.

Faust now fully believes in the truth as revealed in beauty; the oldnegation of the intellect is gone as far as that is concerned; but, as he hasso often seen, aspiration alone will not give him the truth, and we next findhim in the old German University, which he left so long before: no longerhe denies the possibility of attaining truth; he sees where it is, in the formof the beautiful; but he must rise gradually to it, his soul must gradually

grow up to it, through the same steps by which it was developed: as Helenis the perfect flower of classic culture and beauty, Faust must pass throughthe various forms through which the Greek mythus arose.

Passing over a number of scenes of the drama, for want of time, wecome to the Classic Walpurgis Night, where we trace the development of

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the Greek idea. First, on the Pharsalian Field, we have a gallery of strangeforms, which well illustrate how the divine in man, in his upward progress,gradually overpowers the animal. In this gallery of mythical forms, we firstmeet a group of three oriental forms: the griffon, half bird and half lion; acolossal ant; and the Arimaspeans, a one eyed race. Next a group ofsphinxes, Egyptian forms, in which though the animal predominates, thehuman is more conspicuous than in the last group. Third, the sirens,Greek forms, in which humanity becomes more preponderant.

Another series begins with the water nymphs, pure children of nature,who beckon Faust on, and charm him by their beauty, but cannot delay himin his pursuit of Helen, the perfection of beauty. Next Chiron, the centaur,the human strongly predominating the animal; useful as a guide and tocarry Faust, but not high enough to bring him directly to Helen, or indeed toappreciate the passion for her; he carries Faust to Manto the prophetess; an impersonation of the Ideal as Chiron is of the Practical. He isincessantly in motion, but she gives her character in the line "I wait andtime around me wheels"; she can help Faust to find Helen, for whenChiron half sarcastically tells her this is Faust's longing, she replies"

"Him I love that longs for the Impossible."A saying of Goethe's which comes quite appositely here "To live in

the Idea, means to treat the Impossible as if it were possible," may becompared with the eleventh rule in Light on the Path, "Desire only thatwhich is unattainable." Through Manto's abode Faust passes to Helen'sand we see him no more at present.

In the next act Helen herself appears; not a mere shade, but a livingwoman; and as in the first part we saw Margaret's fall and redemption, asan episode in Faust's career, though in itself independent, so also theHelena poem may be viewed as independent in itself, or as a part of theFaust drama. We may consider her as she first appears the ideal ofbeauty, the sensuous beauty of the Greek race; and as Faust to win hermust pass through a long experience, so she, to be fitted for Faust, musthave her nature changed from this to something higher.

Troy has fallen, and Menelaus has brought back to Greece hisrecaptured wife; his ship has reached the Spartan shore, and he sendsHelena, accompanied by a troop of attendants, captive Trojan women,before him to his palace to have all preparations made for a sacrifice to thegods, as soon as he shall arrive. The Trojan women, who always speak aschorus, represent the purely sensual element; as Mephistophelesrepresented the negative side of Faust's character, to overcome which isthe work of the whole drama, so this chorus represents the lower side ofHelena's character, and it is only because she has the capacity forsomething higher, that she can become, if she can endure the experiencesbefore her, worthy to be the

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wife of Faust. The chorus praises her beauty, but she feels that that hasbeen the cause of all the misery that has come upon her, and through herupon her kindred and nation. The chorus has but little sorrow over thepast, if only they can enjoy the bright sunshine, and the sensual happinessof the present; but her heart is full of remorse for the past andapprehension for the future; her world-wide fame gives her no satisfaction. As she enters the palace, in which she passed her happy childhood, shenow knows not whether she returns as wife and mistress, or as sacrificialvictim; and at the family hearth she sees, cowering, a hideous form: sheturns to enter the bridal chamber and the form springs up against her, averitable Dweller of the Threshold; a violent storm of abuse rages betweenthis monster, Phorkyas, and the chorus of Trojan women. The lattersymbolically represent the charm of sensual pleasure, the former its evilresult; both, though dramatically distinct from Helena, are really parts ofher own nature, but she is higher than the sensual longing, and will provehigher than the sharp remorse, which, in the form of Phorkyas, now bringsbefore her with stinging clearness, her many sins and their terrible results; crushed by the weight of these, she sinks to the ground, but rises again,willing to bear the appointed doom, not disputing the justice of hercondemnation. Phorkyas is conquered; now she has but to obey, and isready to aid. Helen's strength of character has now made her fit for Faust,to whom Phorkyas conducts her and the chorus, passing at once fromclassic Greece to medieval times. We cannot follow all of this but can notethat we may consider the whole of the third act as representing Faust, theuniversal man, gathering to himself the highest possible culture,impersonated in Helena; he makes her wholly his own, his wife. Is not this

the highest attainable for man? No, we shall see later that it is not. Helenleaves Faust at the end of this act, returning to Persephone in Hades. Shedisappears from out Faust's career, but her influence remains forever. Thechorus refuses to follow her to the underworld, preferring the pleasures ofsunny day, the only pleasure they can comprehend; though with thecertainty that it must soon end, and they disappear into the elements tocease to exist as individuals. Panthalis only, the leader of the chorus, turnsfrom them, and descends to Hades, faithful to the queen; faithful serviceand unselfish devotion gain for her the immortality which her fellows lose. For the descent to Hades is only the passing out of the Faustconsciousness, not from existence; the subjective Devachanicconsciousness may be, as we know, far stronger than the consciousnessof the objective world which we too often look at as the only real one.

Faust has won the highest culture, but instead of crowning his careerit will be a curse to him if he stops here. Unless he turn and use all he hasacquired for an unselfish end, he will yet lose his forfeit to Mephis-

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topheles. As in the tale of the gem, [1] "he who tells not of his gem, andshares it not with all men, must lose it," it is "the stone no man could keepunless he gave it away."

"The true and the Beautiful must now be employed in the service ofthe Good."

But as we read in the notes to Light on the Path: "It is impossible tohelp others till you have obtained some certainty of your own."

The fourth act shows the outworking of Faust on the world aroundhim; he has formed the plan to reclaim from the sea a new land; and to fillit with his own activity; his individual culture is to be for the benefit of all. To this end he joins the Emperor, now hard pressed by a revolt whichthreatens to overthrow State and Church. Faust gains the victory over theinsurgents, saves the ancient established order, which now reorganizeswith all the old abuses; but Faust is granted his strip of land, from which heproceeds to build up a new civilization: not by violent overthrow, but bygradual gain and progress.

In the fifth act we find him, a very old man, still unsatisfied; nowherehas he found the moment which was to fulfill his contract withMephistopheles. Mephistopheles himself has lately been far lessprominent; no longer Faust's guide, he is hardly more than his unwillingservant. True to his spirit of denial, he mocks at the tasks Faust sets to

him, but more and more he fulfills his description of himself in the first act. "A part of that power which always wills the bad and always accomplishesthe good."

At last, old and blind, comes upon Faust his last struggle, the contestwith "Sorge," in this case anxiety for the future, the state after death. Faustis not overcome. "Let a man stand fast here and look about: what need heto sweep into eternity? To the strong man this world is not dumb. Thymight, O Surge, I shall not recognize." Faster he pushes on his work ofproviding a happy home for untold generations, and in the enthusiasm ofhis vision of future ages, pronounces this distant view, the suprememoment of bliss. The promise of Mephistopheles is now fulfilled in theletter: Faust's term on earth is ended - he falls lifeless. But only in theletter is the contract fulfilled: it is by no delight of the senses, by no selfishpleasure, even the highest, that Faust is satisfied. Pure unselfishhappiness: he has identified the individual with the all, it is the truebrotherhood of humanity, no temptation of Mephistopheles could havedone this. Faust dies freed from every personal desire, not in the hope of areward in the future life, any more than with an unsatisfied longing on earth.

In the first part, the chorus of angels at Easter sang a song of love,but it was met by the denial and unbelief of Faust. Now the same songs oflove are sung, but the answer of denial conies from Mephistopheles. In thefirst

-----------1. Papyrus - The Gem, THE PATH, Vol I., p. 359.

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scene, Mephistopheles had not vet been evolved externally, but was stillcontained in Faust's soul: the gradual process of evolving Mephistophelesfrom Faust and freeing the latter from his influence is the story of the wholepoem, and now at last the spirits of love find Faust responsive to theirinvitation. He has fully purified himself from the spirit of denial, which is thesame as the spirit of selfishness, of limitation. As the angels sing "Loveleads only loving ones in," and "who unceasingly strives, him can weredeem," we see the vindication of the prophecy of the prologue:

"A good man, through obscurest aspiration, Has still an instinct of the one true way."

And as, in the final scene, Faust's soul is borne upward, throughsphere after sphere of spiritual glory, to the Queen of Heaven herself, wesee again the spirit, "once called Gretchen, who long before called indespair on the Virgin to help her in her need, now again appealing, inalmost the same words, but this time joyously asking for the privilege ofwelcoming the loved one yet dazzled by the new day.

As in Faust, so in Margaret, self is lost in pure devoted love, and atthe word of the Mater Gloriosa she rises to higher spheres, there to drawhim after her; as the mystic chorus tells, the summing up of the wholewonderful drama, whose meaning every one must feel to the measure ofhis apprehension, but can hardly express in words.

Alles vergaengliclheIst nur ein Gleichniss.Das UnzulaenglicheHier wird's Ereigniss.Das UnbeschreiblicheHier ist es gethan;Das Ewig-weiblicheZieht uns heran.

All that's impermanentIs but a likeness.The UnattainableHere findeth witness;The Indescribable,Here is it doneThe Ever-womanlyLeadeth us on. [1]

- F. S. Collins-----------------

NOTES ON THE ASTRAL LIGHT From Eliphas Levi's Works

(Concluded)

We have alluded, heretofore, to a substance diffused throughoutInfinity: this unique substance is at once Heaven and Earth, that is to say,

according to its degrees of polarization, subtle or fixed.It is this substance that Hermes Trismegistus denominates the great

Telesma; when it produces brilliancy, it is called Light; it is this substancethat God created, first of all, when He said, "Let there be Light."

It is at once matter and motion, a fluid and a perpetual vibration; and

-----------1. Translation from article "Poetical Occultism," in THE PATH,Vol. I, p. 212.

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the force that is inherent in it, and sets it in motion, is called Magnetism. In Infinity, this unique substance is Ether or Etherial Light; in the

stars, which it magnetizes, it becomes the Astral Light; in organic beings,magnetic or fluidic light; and in man, the astral body or the plastic medium.

The wills of all intelligent beings act directly upon this light, andthrough it, on all Nature, which is thus subjected to the modifications ofintelligence. This light is the universal mirror of all thought and all form; itpreserves the images of all that has been, the reflections of worlds thathave passed away, and, by analogy, the prophecies of worlds that are yetto come. This light, which is called in Hebrew "Aour," is the liquid and livingGold of the Hermetic philosophy: the positive principle is its sulphur; thenegative its Mercury; and these principles, when equilibrated, form its Salt. All matter, therefore, is impelled to motion by reason of its doublemagnetism, and tends, inevitably, to equilibrium; the regularity and varietyin this motion, result from different combinations of this equilibrium.

A fluid is matter in active motion, and constantly agitated by reason ofthe variation of its equilibrium; a "solid," is the same matter in less activemotion; or in apparent repose, because it is more or less solidlyequilibrated.

There is no solid that cannot be immediately reduced to powder,dissipated in smoke, and rendered invisible, if the equilibrium of itsmolecules should suddenly be entirely destroyed; and there is no fluid thatcannot be instantly rendered harder than the diamond, if its constituentmolecules could be immediately equilibrated.

To direct these two magnetisms, therefore, is to destroy or create, toproduce forms or to annihilate them - in a word, to exercise theomnipotence of nature.

Our plastic medium is a magnet that attracts or repels the Astral

Light, by the compulsion of the will; it is a luminous body, that reproduces,with the greatest fidelity, the forms that correspond to ideas; it is the mirrorof the imagination.

This plastic body is nourished by the Astral Light, precisely as theorganic body is nourished by the products of the earth. During sleep, itabsorbs the Astral Light, by immersion; and in waking hours, by a kind ofrespiration, more or less slow.

In natural somnambulism, the plastic medium is surcharged withnutriment, which it does not perfectly assimilate; the will, although fetteredby the torpor of sleep, strives to repel the medium; and a reaction, which isto some extent mechanical, ensues, whereby the light of the medium isequilibrated, by means of the movement of the body; this explains why it isdangerous to awaken somnambulists suddenly - for the surchargedmedium might, in such cases instantly withdraw to the universal reservoir,and entirely abandon the organs which, at that time, are separated from the

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soul, thus causing death. Hallucinations and visions, result from woundsinflicted on the plastic medium, causing local paralysis; sometimes itceases to radiate, and substitutes images of its own, for the realitiesexisting in the light, sometimes it radiates too powerfully, and condensesitself in some undesirable or fortuitous locality just as the blood settles inexcrescences of the flesh; then the chimeras of the brain take form, andwe appear to ourselves glorious or deformed, according to the ideal of ourhopes or fears.

Hallucinations, being dreams of our waking hours, alwayspresuppose a state analogous to somnambulism, and somnambulism maybe regarded as sleep borrowing its phenomena from waking states; hallucination is the waking state, still swayed, in part, by the astralintoxication of sleep. Our fluidic bodies attract and repel one another,according to laws analogous to those of electricity; thus are producedinstinctive sympathies and antipathies, which equilibrate each other; forthis reason, hallucinations are often contagious; a circle of illusion isformed, and a whole multitude is easily carried away; this is the history ofstrange apparitions and popular prodigies; thus are explained theperformances of the Mediums in America, and the folly of table-turning. Lunatics and idiots are more susceptible to magnetism than persons ofsound mind - and the reason is apparent; it requires very little tocompletely turn the head of a man who has been drinking heavily, and

disease is much more easily contracted, when all the organs arepredisposed to submit to its impressions, and already manifest itssymptoms. Fluidic maladies have their fatal crises; every abnormaltension of the nervous apparatus, leads to a contrary tension, inaccordance with the inexorable law of equilibrium; exaggerated lovechanges to aversion, and all exalted hatred approximates closely to love. The reaction comes with the violence and the suddenness of thethunderbolt. Ignorance is dismayed or indignant - science accepts theinevitable in silence.

The vibrations of the voice modify the movement of the Astral Light,and are powerful factors of magnetism. Baron du Potet says, in his recentbook on "Magic," that it is possible to kill by means of magnetism, just as itis by electricity; this revelation has nothing surprising for those whounderstand the analogies of Nature; it is certain that, by unduly dilating, orsuddenly contracting, the plastic medium of a person, it can be separatedfrom his body; cases have been known where one was thus killed, bybeing thrown into a paroxysm of anger, or overwhelming fear. Our plasticmedium inhales and exhales the Astral Light, or the vital breath of theearth, just as our body breathes the terrestrial atmosphere; and as, insome localities, the air is impure, and unfit to be breathed, so certainphenomenal circumstances may render the Astral Light unwholesome andincapable of being assimilated; and as the air in some places is toostimulating for certain organizations, but exactly suited to others, so it iswith the Astral Light.

- B. N. Acle, F.T.S.---------------- 273

SOME TEACHINGS OF A GERMAN MYSTIC

IV. A SAILOR AND HIS LOVE. [From the German of J. Kernning]

Translated for THE PATH

From Holland we have the following story: A mariner named Wipnerhad a sweetheart, and when, in the year 1760, he was pressed into thenavy, he was obliged to leave her. At first he was like one stunned, and heheedlessly gave himself up to the ways of his rough associates. It soon,

however, became evident that this would not assuage the anguish of hisheart; on the contrary, in the midst of such rude diversions the picture ofhis loved one only came up the more vividly in the mirror of his memory.

His ship received orders to proceed to sea, sail round Cape Horn andcruise in the Pacific to discover new islands and routes of navigation. Withthe resignation of despair he saw the European coast fade away. "There isa shore where there is no parting; not until then shall I be happy," hesighed.

In this mood he lived for three years on ship-board without settingfoot on shore. He was quiet in conduct and he attended to his duties withthe greatest scrupulousness, so that he became a favorite with hissuperiors. He gave no thought to this; outside of his duties' his heart waspossessed by but one feeling, the thought of his love and the hope soon tomeet her in another world.

In the fourth year - it was the sixth of March - the ship lay at anchor. Wipner was sitting quietly at the bow; suddenly his eyes closed, but not insleep, and he saw his sweetheart before him. He sprang to his feet andreached out his hand, but she had disappeared. He resumed his place,reflected over the apparition, and said to himself: "She is dead, and comesto tell me that she has entered the realm of love and happiness."

The following day the same experience was repeated, and now heventured to speak to the apparition. His love seemed to beckon to him, buthe could distinguish no words.

Things went this way for several months. Now, however, the visionappeared to him so perfectly that it was difficult for him not to take it for aliving person; it also no longer vanished when he attempted to approach,but only withdrew to a certain distance.

At last, at the end of six months, during which the apparition visited

------------The law of spiritual development demands the strictest attention to all

duties; the smallest as well as those which seem the greatest. SeeThrough the Gates of Gold.--------------- 274 him daily, he heard her voice. She spoke to him about the joys of heaven,about the happiness of those who had loved each other, in that realm ofbliss, and this filled his heart with such a longing for the other world that hewould have cut short his days on earth had he not feared the sin. He even

discussed this idea with her, but she counseled him against such a step asit would separate them for a long time. So he gradually became reconciledto his condition, and lived in the company of his love from the other worldmore happily than do many with their hearts' companions in this world. [1]

His strange conduct puzzled his shipmates, and the officers fearedhis reason might have been affected. The captain said: "Perhaps he istroubled by ambition; I have known such cases before. I will make him asergeant and that will bring him to his senses."

This decision was communicated to Wipner, together withinstructions for his new post. He, however, unconditionally declined thehonor. "I cannot be severe," he said, "and I would become responsible fortoo much; I now confide in the consideration of my superiors and endeavorto do their will as best I can."

Later the captain, on account of his trustworthiness, expressed adesire to take him into his personal service. Wipner did not straightwaydecline this offer, but he remarked that in such a capacity he feared hemight lose favor, for during several hours daily he was accustomed to livealone with his thoughts, during which contact with all external thingsaffected him unpleasantly.

The captain did not insist, but he gave orders to have Wipner closelywatched, that the cause of his strange conduct might be ascertained. Pains were taken to gain his confidence, and a portion of his secret waslearned.

"He sees spirits," the captain was informed, "and he holdsintercourse with them several hours each day." The captain laughed andsaid that if that was all, he might be left to follow his fancy.

Wipner's spirit-love foretold all things to him that concerned himself,and several times it was his fortune to be, if not the saviour, at least a greatbenefactor of the entire ship's company, by giving a timely warning ofimpending misfortune. One evening he told the steersman that a greatstorm would break the next day, and that if precautions were not taken theship would be lost. The officer felt a little offended at being cautioned, buthe asked a few questions, one of which was an inquiry as to when thestorm would gather. "In the second hour after mid-day," was the answer. "From what direction?"

"From the south. If you allow yourself to be influenced by pre-

-----------1. An instance of how the devachanic state may be experienced

while living in the physical.

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liminary gusts from the westward we shall be lost; if we are prepared forwhat comes from the south nothing can harm us."

"Who has told you all this?" he asked."That is of no concern; it is enough that I know it and feel it to be my

duty to tell you.""I will take the precautions called for," said the steersman, "and may

God be with us!"The captain was informed of this remarkable warning, and although

he had no belief in such prophecies, he nevertheless gave orders to beprepared, since Wipner was a peculiar man. The next day, at one o'clockin the afternoon, the sky began to darken. At two, the storm came withsuch sudden violence, that at first they could not tell from which quarter thewind blew. It came from this direction and that, and the sea was torn by itsfury so that the waves were given a whirling motion. All at once, however,the wind began to blow a gale from the southward, and had the steersmannot given the ship its course beforehand in accordance with the anticipationof such a wind, the danger would have been extreme, as he himselfconfessed. The gale was weathered safely, and the captain declared thatthey were indebted to Wipner for much, if not for the very salvation of theship.

One day Wipner said to one of the subordinate officers: "Tell thecaptain that day after tomorrow we shall have an exciting time. Threedouble-deckers will overhaul us, but courage and sagacity will save us. The first ship, if we offer no resistance but pretend that our crew is toosmall to fight, will board us; we can thus capture that one and make theothers uncertain in their attack. They will approach, but our guns willdamage one of them so badly that the third ship will lose courage, takeflight and leave us the other two as good prizes. Tell the captain that Ihave said this, and it will turn out as predicted."

"A wonderful fellow, that Wipner," said the captain on hearing this; "Ifall this turns out to be true I shall hardly know what to think of him; we willmake our preparations; foresight is better than regret."

It all happened just as Wipner said. At ten o'clock of the second daythree ships appeared, flying the Portuguese flag, that nation laying claim tothat part of the ocean and regarding all craft belonging to other countries asfair game. The captain concealed the greater part of his ships companybelow, fully armed, and kept but a few of the weak-looking men on deck.

Since there appeared no sign of resistance, the first ship sailed swiftly up tothe Dutchman, and grappled her and took prisoners the few men on deck. Then the armed crowd below came pouring up, took the enemy bysurprise, and in a few minutes had captured them with their ship.

The other ships saw the turn of the fight and were staggered withastonishment; at

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last they came up to the attack, but the Dutchman's cannon were so wellaimed that one ship began to leak so badly it was obliged to desist fromattack; the third took to flight and left the victors in possession of two well-manned and valuable double-deckers.

After this victory the captain called his ship's company together andsaid: "It would be wrong for me or any one of us, to claim the honor of thisday; it belongs alone to our good comrade Wipner. He foretold the attacktwo days ago and at the same time outlined the plan of defence. To himwe owe this victory over an enemy of more than double our strength. Ishall announce his service to the government, that it may be fitly rewarded.

But in immediate recognition of our debt I hereby make him shipmaster; in this post he is independent, his only duty being to provide forour needs, so that he can give free range to his desire to be of service tous."

"Hurrah for the captain! Hurrah for Wipner our ship master!" they allshouted.

It would be too much to attempt to describe all the experiences andprophecies of Wipner here; it is enough to say that he proved the ship'sgreatest benefactor, and the fortunate combats and the discoveries which itmade upon its long voyage, were mainly owing to him. Fifteen yearspassed before the ship returned to Holland. Wipner secured an honorabledischarge from the service and returned to his native village to pass therest of his days. It was with sad heart that he recognized the scenes of hischildhood, where he had parted from the girl he loved with no hope ofseeing her again. He came to his old home. His father and mother werestill living, and they could with difficulty comprehend how it was that theirson whom they had long mourned as dead should return home. Theaffecting greeting over, the mother said: "All, how Else will rejoice whenshe hears the news; she has refused all suitors and always declared thatonly to you would she give her hand."

He looked at his mother astonished and said: "Else is dead and

awaits me in Heaven; that I know.""No," spoke his mother, "Else lives! I will send and let her know you

are here.""Wait a moment!" he interposed. "How can that be? For twelve

years Else's spirit has been with me, and she tells me every day, about thebliss of loving souls in the other life! How can it be possible that she stilllives?" [1]

-----------1. A common mistake for mystics and seers, mediums and

clairvoyants. Crystallizations of thoughts into apparitional forms, as well asthe vivid pictures often assumed by ideas, are over and over again taken tobe realities. It is seldom that the ordinary, natural clairvoyant is in fact"behind the picture" so as to be able to see from what it really proceeds.-------------- 277

"It is even so," said the father: she lives and has always been a goodmaid; she was kind to her old parents and cared for them all their lives,and when they died, she buried them with filial devotion. She has oftencome to us to help us like a daughter, and to console us when age, and ourmourning for you, made our burden too heavy."

Wipner could not make this clear to his mind for some time. At lasthe decided to see Else, unbeknown to her, before speaking with her. Hesoon found opportunity, and he noted with sorrow the difference betweenthe original and his spirit-love. The former had grown older by fifteenyears; the latter, however, still preserved the looks of life's springtime,where all the magic of youth concentrates itself upon the cheeks to drawthe heart of the lover closer to its own. He returned in sadness to hisparents and said: "I hardly know what to do; the fair image that came tome daily so far surpasses the real Else that I fear that, on meeting her, Ishould not show such love as her genuine worth deserves. A heavy trial isbefore me and I know not how I shall pass the ordeal."

In the evening he sat sadly by himself, thinking of his strange fatewhen there appeared before him his spirit-love as before. He gazedenraptured on the lovely sight and his heart seemed dissolved in bliss. Determining to remain true to her, he perceived the words: "Hesitate not tofulfil thy promise!" He attempted to speak, but the apparition had vanished.

"What shall I do?" he asked himself."Keep thy promise!" said an inner voice in reply.

"Then I shall obey," he spoke aloud; "that which she says is infallible,and I may not disregard it."

The next day he sought Else, and after a long talk with her he offeredhis hand, married her, and hoped that the future would bring an explanationof the wonderful experience.

The story became known to many persons. Three years afterwards astranger came to the village and asked Wipner about it. After hearing thefull account, he said: "The Else who appeared to you is the image of yourdear one which arose in your heart, and became manifest to you as atoken of your love. Be true to it, for it is a witness to your restored innerlife: follow its guidance as before, and it will serve yourself and your wifeas a defence against misfortune, and make ready eternal bliss for you inthe other life."------------------ 278

ANSWERS TO QUESTIONERS

From C. H. V."Apollonius is said to have worn a mantle of wool to aid in insulating

himself from the astral currents. Has wool in itself any such property as isseemingly ascribed to it? The question has this value, perhaps, whetherthe occult laws which govern the merely physical regulation of the toilertoward adept-ship, may not be of great value from a sanitary point of viewand form, if properly understood, a useful medical creed."

Answer - Wool in itself has no especial occult power. It is anonabsorbent to the exhalations of the human body; is lighter, cooler in hotand warmer in cold weather than any other fabric. The late discoveries of aGerman scientist prove it the best of all materials from a sanitary point ofview. It is a conductor for electricity and other unseen forces. Apollonius,as well as other occult students, knew its value and uses. Being a studentof nature's laws he was well aware of nature's requirements. Upon theknowledge gained by occult students touching the human body arefounded all the schools of medicine. Bathing is essential, a woolen dresswhere permissible, as little animal food as possible, a sparing diet at best -a high ideal - an exalted motive and strong will, a total forgetting of selfotherwise, and neither elementals or human beings will oppress one.

From J. C. V.

What is the true Will?Is it a faculty of the soul?How is it one with the Divine Will and how may we make our will at

one with the Divine? Is it something which now we know not, or may weperceive its germ in our own Will, or is it an instinctive movement of thesoul?

Answer - The will as known to man is that force which he exerts forthe accomplishment of his aims - he uses it blindly and ignorantly - and selfis always the one for which he uses it. It is used as a brute force. Asordinarily used it has little tendency to lift the personality farther than theattainment of material results. It has for its source, the lower elements ofthe soul. The true will is a concentrated force working steadily yet gently,dominating both soul and person, having its source in the spirit and highestelements of the soul. It is never used for the gratification of self; is inspiredby the highest of motives, is never interposed to violate a law, but works inharmony with the unseen as well as the seen. It is manifested through thehuman will for things visible.

(2.) It is more than a faculty of the soul, for it is the soul at work. Thespirit is unmanifest except through the soul. The soul manifesting the spiritis the true will. The human will is the lowest form of this manifestation.

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(3.) As the true will is the manifestation of the spirit through the soul,it must be at one with the divine, inasmuch as the spirit is the divine in man. It is the God in man, a portion of the all-pervading. Asserting itself throughthe soul, the true will is brought forth and in truth we say, "It is the will ofGod." We may make our finite wills at one with the divine by elevating ouraim, using it for good or in the search for God, in striving to find how to useit in harmony with the laws of God. By proper use in the right direction thehuman Will becomes purified, elevated, and being exerted only inconformity with our highest ideal, eventually becomes at one with thehighest in man.

In our ordinary material state we know only the human will. Throughthe human will we reach the divine Will. We become aware of the true willthrough the ordinary will just as we become aware of the soul through thebody. It is not instinctive of the soul. The soul is father of the human will -the spirit is father of the true will.

From E. L. T."'A great deal depends on purity of thought and motive,' Oct. PATH,

p. 220."Please explain what should be the actuating motive in developing

psychic capacities."

Answer - The desire to find God, the desire to know one's self, ourpossibilities and capabilities, that we may be of true use to the world, theseare the motives. The thought should be unselfish, undisturbed by materialaffairs - free from wonder seeking curiosity, concentrated, and in

entire accord with the motive, the search for God.

"Is Sinnett's explanation of the origin and extinction of 'IntermediateForms,' accepted as being clear and satisfactory by the majority ofstudents who are beginning the study of Buddhism?"

Answer - By the majority who are beginning yes - but not by thosewho are advanced.

"Sinnett claims that Kama Loca is (like earth) a condition ofunsatisfied longings, progressive idealization. It might be the 'ne plus ultra'at the time of entrance, but how after a period of years?"

Answer - All these states may be entered into while in the body. Thecondition of unsatisfied longings does not cease except in Nirvana. Beyond a certain point the intellect is useless. Up to and at that point theintellect is increased in its powers. It is never decayed or paralyzed. It isuseless because a better tool is used.

"Do advanced students contemplate 'Rupa Loka' and 'Arupa Loka' asat present desirable conditions? If desirable then in what sense: absolutely or comparatively as regards earth life? Is Sinnett's statement ofthe entire satisfaction of the soul's longings, to be regarded as 'ExCathedra,' or is it only Sinnett's personal conception?"

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Answer - All states and conditions above the ordinary material aredesirable. In the absolute sense, any "conditioned" existence isundesirable. "Advanced students" try to be free from desires. "Rupaloka"

means place of form; "Arupaloka," place of no form. There are manyLokas. His statements are his personal interpretation of the teachings hehas received. Read Nov. PATH, p. 252.

"Are we to understand that the 'medium' who provokes arepresentation of phenomena from departed spirits is thereby riveting thechains by which the said 'spirit' is held fast to low conditions?"

Answer - Yes - as You use those words - but I do not call them"spirits."

"Is Sinnett's use of the word 'spirituality' to be used as synonymouswith our word conscientiousness?"

Answer - No.

"Does he not rather use it in the sense of imaginative or intuitionalcapacity?"

Answer - No.

"How do Buddhists regard this faculty as compared withconscientiousness, self-sacrifice and integrity?"

Answer - It is not a faculty. Conscientiousness, self-sacrifice,integrity, duty, are all portions of the whole, which is spirituality.

"Do they not accord respect and honor to preponderance of intellectover purity of heart.?''

Answer - No, they honor intellect when governed by purity of heart.

"How can I cultivate thought reading. The impressions received areinvoluntary?"

Answer - By continual exercise of the power. By concentratedthought in obedience to the will. By purifying the thoughts as well as thebody. But your aim must be higher than the mere acquirement of awonder-working power, or you will fail. With all the power you posses; concentrate your thought upon the object you desire, and receive thatwhich is given by what is termed intuition.

- Zadok

From M. E. C."What steps must I take to open the heart so as to exercise the Will

for governing the Astral body?"

Answer - "There is but one way to open the heart. That is by livingthe life. It is a simple matter to govern the will, but this is not the true will. The governing of the Astral body is the smallest of the tasks of the true will. The will should be used to obtain wisdom, and when so used it will controlthe Astral body without effort. We should exert psychic powers

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only to benefit others, never to free ourselves from the disagreeable. Let your aim be to find God; your motive, to know yourself for the

sake of Theo Sophia and humanity: your desire, to help humanity, and thetrue Will will be developed, the heart opened and you will not only controlthe Astral body but all in the Astral. You must seek beyond the Astral forpowers, but it is not wise to desire the acquisition of powers. Let your aimbe beyond that, and the powers will grow of themselves. If the strong-willed or sick depress you, seek to aid each in some way, forget that youare depressed, forget your self, and they will not affect you. The life of theOccult student is full of sorrow, anguish and depressing influences. Thesego to make him a student in the Occult. A portion of his training is tobecome aware of these only in so far as they affect others. As to theiraffecting his own personality, he does not know they exist. If you desire tohelp humanity, then you possess the true motive. If you use your will inthis cause, wisdom, peace and all the powers will be given. - Zadok

From Mrs. M. J. G."What is the effect of hasheesh?"

Answer - I have had no personal experience of hasheesh.The experiences of others told me, tally in all respects with the

descriptions in Confessions of a Hasheesh Eater, by Fitz Hugh Ludlow,who is said to have died from its use. They are most painful at first, in allcases, and after brief pleasures, return again to horrors, while the habit iseven more tenacious and ruinous than that of drink.

"Does it open the door of the occult?"

Answer - It does not in any sane sense. Horrible visions or pleasantscenes are encountered but without meaning. As in taking anesthetics,what is felt or seen is valueless and contains no real spiritual teaching, anymore than nightmares or dreams, nor can you rely upon seeing even theastral world correctly. You see your own disordered fancy chiefly, and arethen in fact, a lunatic in the astral world.

- Julius ---------------

THEOSOPHICAL ACTIVITIES

IN INDIACol. Olcott has returned from his extended tour in the North. He

reached Calcutta in July, and there met again the celebrated PanditJibbananda Vidyasagara, from whose hands he received, in 1883, thesacred Brahmanical thread. The Pandit presented him with 150 volumes ofhis sanscrit publications for the Headquarters Library. After that Col. Olcottwent to

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Darjiling, and for the third time beheld the sublime peaks of the Himalayas. At Barisal, being detained, he lectured on Theosophy at the request of allthe leading men, to 1,000 people. An extraordinary phenomenon occurshere called the "Barisal Gun." It is a sharp report like that of a heavy gun,followed by six others. It remains unexplained. This ghostly salvo ofartillery greeted the President at the close of his lecture.

He returned to Adyar in time to meet Bro. Fullerton, of the New YorkSociety, before return of the latter to this city.

An invitation from Japan has been extended to Col. Olcott to go thereto preach Theosophy, and, after the convention in December, he expectsto start.

At Ceylon the work of the Society proceeds under the care of Mr.Leadbeater. At a recent public meeting, the famous Singhalese orator,Megutiwatte Gunananda, presided, and delivered a stirring address uponthe good the Society has been doing there. Megutiwatte is high in thefavor of High Priest, Rev. Sumangala, so that again we are made to smile

on reading Mr. Arnold's account of the high priest's reply when asked aboutMahatmas.

IN ENGLANDThere is a new Lodge here called "The Blavatsky Lodge," intended

for those who especially desire to study the phase of the subject which theythink that famous woman represents.

MME. BLAVATSKY is now living in London, where she is editing"Lucifer" and finishing "The Secret Doctrine." While she desires privacy,she still is a centre of attraction for the thoughts and visits of manyTheosophists and inquirers.

IN AMERICANEW YORK -THE ARYAN THEOSOPHICAL SOCIETY has had

regular meetings as usual. It held its first open sitting this winter on Nov.22d, at which Mr. C.H.A. Bjerregaard read a paper on the "Fifth Principle inMan," to a large audience.

NEW ZEALAND - Brother E.T. Sturdy, of Hawke's Bay, New Zealand,informs us that there is some interest in Theosophy there and that aBranch may soon be formed. He has just returned from a visit to India, andstopped at New York on his way to the South Pacific via San Francisco.

LOS ANGELES - The Branch here, though small, is active.

THE ABRIDGEMENTS OF DISCUSSIONS, which stopped at No. 3,will shortly be resumed; and No. 4 is now in the printer's hands. TheArjuna T. S., of St. Louis, and the Krishna T. S., of Philadelphia, havejoined the Aryan in getting these under way again. All Theosophists andBranches are invited to send condensed expressions of views, orquestions, upon Theosophical subjects, to the Secretary, care of THEPATH, and they will be inserted in forthcoming Abridgements.

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THE PURANA THEOSOPHICAL SOCIETY, of Santa Cruz,California, was organized October 19, 1887, under charter dated July 27,1887, with Mrs. L. Underwood McCann as President; Dr. W. W. Gamble,Vice-President; Dr. W. Scott Hall, Secretary; and Dr. Jennie M. Morgan,Treasurer.

There are many enquirers here and considerable interest inoccultism.

BROTHER ALEXANDER FULLERTON, of the Aryan T.S., who wentto India last summer, has just returned from the Head-Quarters at Adyar,Madras, where he met the President-Founder, and many HinduTheosophists. In London he called on Madame Blavatsky, and met Mrs.Sinnett, Mr. Keightly, and other European Theosophists; and during histwo visits to Bombay, he was entertained by Brother Tukaram Tatya, thePresident of the Society there, through whose efforts mainly, the BombaySociety has published several books, and keeps up, in that quaint city, afree Theosophical Dispensary.

Brother Fullerton reports several changes in the Head-Quartersbuilding, which is a large white structure situated on a plot of land twenty-one acres in area, the property of the Society. The front hall and piazzahave been recently enlarged and enclosed for Convention meetings. Anannex of two rooms has also been erected, the first being devoted to theSanscrit Library, and the second to several oil paintings of Sages.

The convention in December will be, it is expected, the largest everheld at Head-Quarters.------------

CORRESPONDENCE

Oct. 27th, 1887

TO THE EDITOR OF THE PATHDEAR SIR: - In view of the recent able articles in "Lucifer" apropos of

the early significations of that title, your readers may be interested in acouple of extracts touching upon the more occult phase of the subject, towhich Madame Blavatsky merely adverts for the moment by saying"Whether this can explain anything is left to the reader's sagacity." [1]

In the writings of Eliphas Levi this further explanation is found:"There is in Nature a force which never dies, and this force

perpetually transforms all beings in order to preserve them.This force is the Reason, or the Word, of Nature."There exists also in man a force analogous to that of Nature, and

this force is the Reason or the Word of man."The Word of man is the expression of his will, directed by his

Reason.

"This Word is all powerful when it is reasonable, for it is thenanalogous to the Word of God himself.

"By his Word, man may become conqueror of life, and can triumphover death.

------------1. History of a Planet.

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"The entire life of man is only the parturition or the miscarriage of hisWord: Human beings who die without having understood and formulatedthe Word of Reason, died without eternal hope.

"The terrible and just force which perpetually destroys all theseabortions, has been named Samael by the Hebrews; Satan by theOrientals; and by the Latins, Lucifer."

Jacob Behmen, in his Threefold Life of Man, speaks of Lucifer in achapter in which he declares in opening: "Our philosophers, in the schoolsof the third principle, of this world, do not understand; but the theosophersof the school of Pentecost understand it well."

"Consider the Center of the Earth, which God hath created by hisWord even of the Center of the Deep Eternity, out of the Darkness, out ofthe Center of the desirous will, but not out of any separate place, but out ofthe space and depth, so far as the Word hath yielded itself unto the Ether; there hath the Centre been everywhere, and is so now, and remaineth soin Eternity for it hath been so from Eternity.

"And we understand by the Word (Schuff, which signifieth created) aseparation of the essences, in the center, in the sour matrix: and thereforethere is also such great diversity in the spirits, as there is great diversity inthe will of the essences. ..... And we give you highly to understand,the heavy fall of Lucifer; which was that he put his will back again into thematrix of the fire, in the Centre, and turned away from the will of the EternalMind, which tended only to the heart of God: ..... and therefore he wasthrust back also (into the darkness, into the anguishing mind) in the sinkingdown of death." (Elsewhere called the "coporeity of darkness," the weightsinking down below fire and cooling to matter.)

"But to satisfy the high enquiring mind, and to fill its apprehensionconcerning what moved Lucifer to this, we offer the matrix of the Genetrixto be considered; and there you find all the forms which can be found inthe whole Nature.

"And as we have shown you already, concerning the seven forms ofthe Center of the Eternal Nature, where every form is a several well-springof Nature; in like manner out of every form, out of every well-spring, goforth spirits.

"And the uppermost Principal Dominion proceedeth from the HeadSource, which is a cause of the multiplicity therein, as the mind is a causeof the senses, (or various thoughts) and we entreat you to consider thematrix earnestly, wherein you shall quickly know the conceived Will ofLucifer, what it is in its original; how the creature hath imagined into thematrix, and suffered itself to be withheld there; and yet God created allSpirits in the Light.

"For we cannot know any otherwise than that Lucifer was created inthe fourth form of the matrix; for there stand the anger and the love inopposition, and this is the strife and overcoming; where the lightovercometh and holdeth the darkness captive. The fourth form is in themidst of the seven forms, and may turn itself to the three in the anger, or tothe three in the Love of God, and is severally drawn and desired by each ofthe three."

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By "anger" he says he means the "Fire life," and by "Love" the "Lightlife," of that original Substance which orientalists call the Astral Light, orAkasa. So this striving force, which "may turn" either way, shows us thecontraries necessary to manifestation. Levi also says:

"When all was light, the light was as nowhere: it filled the bosom ofGod, who was about to beget it.

"And when he said: Let there be Light! He permitted night to repelthe light, and the universe sprang from chaos.

"The negation of the angel, [1] who being born, refused to beenslaved, established the equilibrium of the World, and the movement ofthe spheres began."

It seems that the Editors of Lucifer have done well to name theirmagazine after this Principle militant, which institutes in matter that strife ofcontraries which we call "Life," and so ensures to all the opportunity ofevolution and Real Being. Perhaps Mercury, the Separator, the St. Michaelwho conquered Lucifer, and whom Behmen calls "Noise, Sound, Mercurie,"is not a stranger to the mystic significance of Om.

Yours Truly,

- J. Campbell ver Planck, F.T.S. -------------

TEA TABLE TALK

Not so long ago a friend wrote me from a distance: "The atmosphereof this place is not favorable to occultism." He meant that the pleasures ofmaterial life abounded there and set up a bewildering confusion. The ideawas a mistake, however, and one into which we all fall at the outset; it isnatural then, but we outgrow it. This outward life, husk as it is, is still thesheath of the inward. It is a result in which the cause inheres: they arereally one, but the outward dies and sloughs off. Occultism is not alllearned in the meditation of the study, nor in the confines of asceticism. One way to knowledge lies through external life, its "happenings," its socalled coincidences or chances. A writer apparently so remote from theoccult as Draper is, still observes what we call chances are the workingsof obscure laws; even of chances there is a law." As we watch dailyoccurrences, free from personal desire, with our will awaiting the behest ofthe Perfect Law, we see order in their groupings, see that they correlate,see a persistence in some which declares the existence of a governingenergy, and marks them out as steps to be taken or lessons to be learned. These resemblances are not fortuitous; they concern our real nature. Thelaws from which they proceed are dictated by no power, human or divine: they are inherent necessities of Being, and to know them we study thenature of real Being, not only as it stands in the purity of the first cause, butas manifestedin its results. The people about us, their ways, the difference between their

------------1. Referring to a previous legend of Lucifer, the Light Bearer, given in

the magazine so named.--------------- 286

ideals and their actions; the unconscious effect of their words and livesand the discord or harmony between these; the oscillation of mankindbetween heart and intellect and the realization of the sublime place ofpause between them; all this is prolific of true knowledge. What is thedifference between politics, arts, religions, conventions, governments,frontiers and continents, but the difference between my mind and yours?

The mind of man has made them all; they are subservient to it; they mirrorits varying attachments and ideals. They are all germinally contained inany one mind, and the supernal power of Om can evolve all from it.

Every atmosphere favors occultism; for it must be in everything, thisuniversal Truth we seek. God present in all things in the omnipresentTruth, must exist in ourselves. This primary instrument of search is alwaysby us. In the locked book of an earnest student I was once allowed to reada dream which made this fact very vivid, and I am permitted to give it here,because it is of great practical wisdom to answer the queries of one studentby the experience of another when possible; it brings them closer andmakes the facts more real to the individual mind.

This is a dream of the night. It was in that chill dark hour before thedawning, and a Great Spirit stood by my side. Veiled was his face lest itblind me, but his voice surged through me as the west wind through thepines, or the long roll of ocean on the coast.

"Seekest thou still the mysterious Law?" he questioned. And bowingmy soul before him I answered, "Yea, Master; I live for the Eternal only,but I find no guide nor teacher, and barren is the way."

Then a warmth as of sympathy informed those divine accents, andHe said: "Listen! In the day that is breaking a golden clue will be sentthee. Between sunrise and sunset thine opportunity will greet thee. Seekit, and know the Law." So spake He and merged into the sunrise and theworld bathed in rosy light. Then I hailed that day as glorious, and rose, andbathed myself in clear waters, and robed myself as for a king's coming andsat down to await the promised vision that should guide me to theImmortal. Noon came, and brought it not, and the day was half spent. Then a doubt lurked at my side and mocked me, and I feared that amongcommon daily things and homely surroundings, the Wonder would nevercome to me, and I arose and went out among men, in the huge warringtumult of things. But the human stream ran high and I scarce kept my feet,so that I struggled with them for life and its issues; my robes were torn andmy serenity overthrown. While I battled a shadow fell upon me, andbehold, it was the twilight hour! Gone was the day! Lost was my Hope! Then darkness swallowed me up, and I was utterly forgotten therein, anddusky shapes preyed upon me till my soul cried aloud from the deeps. Afar voice answered that cry and said: "Hast thou learned the mystery?"

Weeping I made answer: "Master! It came not.""Thou blind disciple!" said the Master, "Life is the mystery; each day

is in itself a clue and all days are one, and in each clue is the whole. Whilethou sittest awaiting the Wonder, it waits with thee, for thou art the Wonder.

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Thy Being is the opportunity thou seekest, and it enshrines the Law bywhich it is. Understand it and thou needest not me; thou shalt learn of agreater than I, for Life is greater than any, it is all!"

The benignant voice thrilled down the departing shades and I salutedthe new day, for the days and the nights are the rays of the Eternal.

This is a dream, yet not a dream. Understand, thou faithful heart anddo homage to each sovereign day!"

One thing that shows me the enormous reach and persistence ofoccultism is seeing how its symbols have come down to this gross andunthinking age - for in a spiritual sense, the mass of men do little or nothinking. I do not by "spiritual sense," mean a religious or doctrinal or evenan ethical sense, some religions are spirit materialized. To think spirituallyis to feel and to know the action of etherial forces; it is to quaff the water oflife from the causal fountain.

See then how these signs and symbols crowd our walls, ouradvertisements, carpet our floors, and invade our churches, planting theflag of opposition, the symbol of symbols, in the gilded cross upon theirsteeples. The freight trains rolling by have the circle and the triangle, thecross with or without the rose, the magic cube upon them in variedcombinations. Our playing cards ape the creative gods and tell their story. The maids in the kitchen interpret their dreams and their tea cups by occultrules. The farmer consults the moon and plants and sows by them. Theaged toll gate woman in her folk's tales and her superstitions as shegossips with me, does it homage unawares.

Our forks, our goblets, our swords are occult signs. So too are ourtastes and fancies. Why does the young girl wear this color and rejectthat? The flowers, her evanescent sisters, have the same reason. Whydoes one chord crash in upon the nerves and another set our hearts tothrilling like a birds throat in June? Everywhere the leaven works. In allthings the occult looks out with invisible cap on, smiling at our blindness. Iam in all things - says the Universal Spirit in Bhagavad-Gita. When we arenot learning this in one way, we are in another. Our being brought by waysof life to this place or that is but a change of lesson, a passage into adifferent class room. The most trivial event has its occult bearing: it is ourbusiness in life to seek it out.

Nothing is trifling: all is a clue; no time is lost unless I will it so; every hour, every change is a new opportunity.

Even as I write, I have an instance of the truth of our natural instincts. A mother and her boy are near me, the latter a splendid, fearless, starryeyed child, still in his little kilt skirts and the baby down not worn off his fouryear old cheeks. He has moods of reflection: this is one of them; he isplanted in front of his mother like a ruthless inquisitor; his baby accents Iwill not attempt to spell, but his grammar is a thing of beauty unadorned.

"Muvver, Say, Muvver. When you go to Devil, am you go by railroadcars?"

"Mercy! Where did you ever hear such things?" "When I die, am I gone down big hole?""Yes."

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"And go to God, doo n't we?""Oh yes, Dear.""Does God be down the hole too?" "No, God is in heaven,""Did oo telled me a story when oo said God be-ed all round

everywhere?" "You don't understand." (Aside to me: "I don't myself!") "Run away

and play now.""What me go down old dark hole for when God ain't not there?" "It isn't you that is down the dark hole.""I ain't me?" (Gives his curls a puzzled toss and shows signs of

gathering temper. Bun's temper is no small thing, so his mother capitulatesand takes him on her lap.) "Don't you know that little thing inside of youthat tells you when you've been a bad boy?"

"Yes: nasty wittle sing.""Well, that's you. Your body goes down the hole, and that little thing

goes straight up to God.""How do it get out of me? Does I throw it up?"Seeing signs of collapse in his Mother I interpolate: "It flies up like a

bird out of a nest. You re the nest; your thinker inside of you is the mind."For this information I receive a beaming smile. The inquisitor then

gives his victim another turn of the thumb screws."Why did little bruvver died? Did oo want him down dark hole?"There is a pause; one of those little moments which make a coward

of a man. Then a voice with a tremble in it answers: "My Darling; Godgave your little brother to me and then he wanted him back, so he took

him.""What do God want us all for, anyway? Has him tooken Mollie?" (A

very diminutive playmate, off on a visit. This is satisfactorily explained.)"I 'spose God ain't ready for her; her's too little for him to grab her. If

oo goes to Devil by railroad cars, I'd ravver go to Devil.""Hush! You're too little to understand now, my Son, but you will some

day.""No. Don't believe we get to God by bein' put in dark hole; ain't

never goin' to believe it: NEVER." Bless his little heart, I don't believe he ever will think it! Why don't we

teach these little ones that God is life, and that life, not death, is ouropportunity to find him? Why not point out to them the joys, as well as thepains of the "nasty little thing" called conscience within them? The simple,beautiful Truth is at our hand. We may find much of it in the Christmaspeal of bells, aye, in sermons whose preacher knows not the real, livingmeaning behind his words, or in December's voices of peace and good will,which overflowing stone walls and creeds, and hearts, and sorrows, andsilent places where darkness broods and breeds, and discords deep ashell, and human pride as high as heaven, blend in that omnipotentharmony which is the whole. He who beholds the glory of the occult seesthe glory of God, knows the worlds to be one, and himself one with them, inEternal Unity. He realizes true love of all his fellow then to be the love ofGod and finds the ineffable Peace which passeth all understanding."

May the New Year bring you, Brothers, to that Peace, and may youcross beyond the sea of darkness to the fearless shore. [1] - Julius -----------

That word which all the Vedas record, which all penances proclaim,which men desire when they live as religious students, that word I tell theebriefly, it is

O M

---------- 1. Upanishads

--------------------------

A U M

The nature of action, of forbidden action and of inaction must be welllearned. The path of action is obscure and difficult to discern.

Renunciation of and devotion through works, are both means of finalemancipation. But of these two, devotion through works is more highly tobe esteemed than the renunciation of them. - Bhagavad-Gita, Chs. 4 & 5

THE PATH----------------------------------------------------------------------------------------------------Vol. II January, 1888 No. 10----------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

RAYS FROM THE EAST (Fragments of Mss, written down by J.....)

The longings of no human heart are to be lightly set aside; each oneof them is a sub-tone in the great harmony of life; each one is the cry ofsome brother who has often forgotten his language, but still feels his wants. In his heart burns, however feebly, the spark from the Divine ever seekingthe way back to the centre from which it came.

True it is that a man may have been initiated, in his past lives, intomany degrees of knowledge and power, who yet had not had certainexperiences necessary before entering on the next degree; andfurthermore, that not one single degree can be lost to him, even though hemay now appear before you, in a human garb not inviting, not puissant, notimpetuous, nor in any sense free from faults.

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.*. once wrote: "An abyss opens behind each step: he cannot goback, and an irresistible impulse urges him forward."

That "abyss" is the "era of achievement," the passage from an"intermediate form" into a "new type." It is not mere absorption. Absorption goes on for periods anterior to it. During the absorption, andafter saturation, the being goes on assimilating. Adjacent tissue - so to say- alters by either what your scientists call infiltration, or by what Patanjalicalls supply of natures. There could not be, when the process iscompleted, any recession to the old type after the intermediate form hasdisappeared. But truly, just as in your material world, during vast shadowyperiods, the vacated - almost - intermediate types floated about until thehabit of nature had changed and they became useless, and many beingshad again and again reoccupied these forms, so in each daily life, or morallife, the intermediate forms remain until your habit has totally altered. Theythen disappear forever. So it is an abyss, great, profound, wide, silent andtenantless.

In a sense it is like the closed valve in the circulation, which permitsno blood to engorge the heart. And the impulse that urges forward, has itssource in the great heart which urges on the astral light that makes ourpoor human hearts beat to and fro. And as the mere motion of the heartcannot be stopped at ease because it is the servant of the great heart, sothe impulse cannot be resisted by him who has voluntarily gone into thevast circulation of the great Adam; who, urged on by reverberating echoesfrom a living past, has started toward the goal. Often he knows not why hedoes so, and is perhaps unaware that the echoes have transformedthemselves, by the subtle alchemy of nature, into unconscious leaningsvery often called "atavistic" (wrongly) by scientific men, so he knows themnot as echoes.

Perhaps failure to carry out a chosen plan is part of a necessary step. Our failures to encompass a set end are our best teachers, provided werecognize the real work that inevitably is contained in the failure.

The very rush of the onset made by him who impetuously enters thepath, has in itself the recoil, and a brave ship is required; and not only abrave ship, but also the pilot called by the name "experience," and thecaptain who has sailed in many seas.

Each man keeps his own account - with his eyes closed; but hishand writes down the correct sums, and the balance has to be struck.

The examiner of accounts is deaf, dumb and blind; the entries are inrelief, and he measures them by touch.

I charge you to give these words to those whom you know are waitingand anxious to hear or see any words of mine.

May we be guided towards the living Truth.

- +---------------- 291

THE BHAGAVAD-GITA

(Continued from December number)

Salutation to the Prowess of Krishna! May it be with us in the fight,strengthening our hearts that they faint not in the gloomy night that followsin the path of the day.

THE FIRST ABYSS.The first chapter is ended. In one aspect, the Bhagavad-Gita is a

personal book. It is for each man; and it is in that way we have so farconsidered it. Some have called it obscure, and others a book which dealssolely with the great principles of nature; with only great questions ofcosmogony; with difficult and bewildering questions relating to the firstcause; and still others think it is contradictory and vague. But this firstscene in the great colloquy is plain. It has the din of arms, the movementof battalions and the disposition of forces with their generals. No one needfeel any hesitation now, for we are face to face with ourselves. The weakman, or he who does not care for Truth no matter where it leads, had bettershut the book now. Unless he can go on reading the poem with the fixedintention of applying it to himself, it will do him no good whatever. He maysay, however, that he will read it for what it may seem to contain, but if hereads to the end of time and does not fairly regard this first lecture, hisknowledge gained further on will be no knowledge. It is indeed the book ofthe great mystery; but that problem was never solved for any one; it mustbe settled and solved by each one for himself. No doubt it was for thisreason that Vyasa, to whom the poem is attributed, placed this conflict, inwhich the principal characters are Arjuna and Krishna, at the outset. Itwould have been easier to have made them sit down for a philosophicaldiscourse beforehand in which reasons pro and con regarding any battlewould be discussed, and then, after all that was done, to show us Arjuna,encouraged and equipped, entering upon the war sure of victory becausehe had spent much time in dispelling his doubts. But instead of doing thishe pictures the impetuous Arjuna precipitating the battle before he hadconsidered whom it was he had to fight.

It does not appear in the Bhagavad-Gita, that Krishna had induced

Arjuna, as was the case, to make the war for the purpose of regaining hiskingdom. While stirring him up to it Krishna had wisely refrained fromtelling that which Arjuna finds out on the first day, that he had to oppose allthese friends, kinsmen and preceptors. It was a wise reticence. If wecompletely apprehended the enormous power of our passions and varioustendencies, most of us would throw up the fight in advance; for nothingwould persuade us that any power within could withstand against suchover-

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whelming odds. For us then the incitement to fight is found, not so much inany conversation that we hold now with Krishna, but in the impulses whichare carried across, again and again, from incarnation to incarnation.

We take up the gage over and over, life after life, in experience afterexperience, never completely defeated if we always look to Krishna - ourHigher Self. And in the tale of Arjuna we find this also. For in asucceeding book called "Anugita," is an account of the hero walking withKrishna through the Palace of Maya. The battle over, for the time, Arjunatells his friend that he has really forgotten much that he had told him (inBhagavad-Gita) and asks for a succinct repetition. This is given to him bythe great warrior.

The palace of Maya is this body of illusion, built up around us bydesire. In our last births we had all the advice given in this poem, andwalking today through the palace, which sometimes seems so lovely, wenow and then have reminiscences from the past: sometimes we stoutlytake up the fight; but surely, if we have listened to the Guide aright we willcompel ourselves at last to carry it out until finished.

In coming to the conclusion of this first chapter, we reach the firstabyss. It is not the great abyss, albeit it may seem to us, in our experience,to be the greatest. We are now vis-a-vis with our own despair, and doubthis companion. Many a student of Theosophy has in our own sightreached this point - all true students do. Like a little child who first venturesfrom the parent's side, we are affrighted at what seems new to us, anddropping our weapons attempt to get away; but, in the pursuit ofTheosophy it is not possible to go back,

Because the abyss is behind us.There is in nature a law that operates in every department whether

moral or physical, and which may now be called that of undulation and thenthat of inhibition; while at other times it reappears as vibration, and still

again as attraction and repulsion, but all these changes are only apparentbecause at bottom it is the same. Among vegetables it causes the sap toflow up the tree in one way and will not permit it to return in the samedirection. In our own blood circulation we find the blood propelled from theheart, and that nature has provided little valves which will not permit it toreturn to the heart by the way it came, but by the way provided. Medicaland anatomical science are not quite sure what it is that causes the bloodto pass these valves; whether it is pressure from behind communicated bythe heart, or the pressure by atmosphere from without which gentlysqueezes, as it were, the blood upon its way. But the Occultist does notfind himself limited by these empirical deductions. He goes at once to thecentre and declares that the impulse is from the heart and that that organreceives its impulse from the great astral heart or the Akasa, which hasbeen

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said by all mystics to have a double motion, or alternate vibration - thesystole and diastole of nature.

So in this sense the valve in the circulation represents the abyssbehind us that we cannot repass. We are in the great general circulation,and compelled whether we like it or not, to obey its forward impulse.

This place of dejection of Arjuna is also the same thing as ismentioned in "Light on the Path" as the silence after the storm. In tropicalcountries this silence is very apparent. After the storm has burst andpassed, there is a quietness when the earth and the trees seem to havemomentarily ceased making their familiar, manifold noises. They'reobeying the general law and beginning the process of assimilation.

And in the astral world it is just the same. When one enters there forthe first time, a great silence falls, during which the regulated soul isimbibing its surroundings and becoming accustomed to them. It saysnothing but waits quietly until it has become in vibration precisely the sameas the plane in which it is; when that is accomplished then it can speakproperly, make itself understood, and likewise understand. But theunregulated soul flies to that plane of the astral world in a disturbed state,hurries to speak before it is able to do so intelligibly and as a consequenceis not understood, while it increases its own confusion and makes it lesslikely that it will soon come to understand. In the Theosophical Society, aswell as out of it, we can see the same thing. People are attracted to theastral plane; they hear of its wonders and astonishments and like a child

with a new toy in sight they hurry to grasp it. They refuse to learn itsphilosophy because that seems dry and difficult. So they plunge in, and asMurdhna Joti said in a former article in this magazine, they then "swim in itand cut capers like a boy in a pool of water."

But for the earnest student and true disciple, the matter is serious. He has vowed to have the truth at whatever cost, willing to go wherevershe leads - even if it be to death.

So Krishna, having got Arjuna to where the battle has really begun,where retreat is not possible, begins to tell his loved disciple and friendwhat is the philosophy that underlies it all and without which successcannot be compassed.

We should not fail to observe at this point, that when Arjuna threwdown his bow and arrows, the flying of missiles had already begun. Wecannot say that when the philosophical discourse began between thesetwo the opposing forces declared a truce until the mighty heroes shouldgive the signal, because there is nowhere any verse that would authorize it,and we also can read in the accompanying books that all the paraphernaliaof war had been brought on to the field and that the enemy would notdesist, no matter what Arjuna might do. Now there is a meaning here,which is also

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a part of the great abyss the son of Pandu saw behind him, and whichevery one of us also sees.

We enter upon this great path of action in occultism mentallydisposed towards final victory. This mental attitude instantly throws all theparts of our being into agitation, during which the tendencies which are bynature antipathetic to each other separate and range themselves uponopposite sides. This creates great distress, with oftentimes wandering ofthe mind, and adds additional terror to our dark despair. We may then sinkdown and declare that we will fly to a forest - or as they did once in Europe,to a monastery - so as to get away from what seems to be unfavorableground for a conflict. But we have evoked a force in nature and set up acurrent and vibration which will go on no matter what we do. This is themeaning of the "flying of arrows" even when Arjuna sat down on the benchof his chariot.

At this point of our progress we should examine our motive anddesire.

It has been said in some Theosophical writings of the present day,

that a "spiritualized will" ought to be cultivated. As terms are of the highestimportance we ought to be careful how we use them, for in the inner lifethey represent either genuine, regulated forces, or useless and abortivethings that lead to nothing but confusion. This term "spiritualized will" leadsto error, because in fact it has no existence. The mistake has grown out ofthe constant dwelling on "will" and "forces" needed for the production ofphenomena, as something the disciple should strive to obtain - whether soconfessed or not - while the real motive power is lost sight of. It is veryessential that we should clearly understand this, for if we make the blunderof attributing to will or to any other faculty an action which it does not have,or of placing it in a plane to which it does not belong, we at once removeourselves far from the real knowledge, since all action on this plane is bymind alone.

The old Hermetic statement is: "Behind will stands desire," and it istrue.

Will is a pure, colorless force which is moved into action by desire. Ifdesire does not give a direction the will is motionless and just as desireindicates, so the will proceeds to execute.

But as there are countless wills of sentient beings constantly plying toand fro in our sphere, and must be at all times in some manner acting uponone another, the question arises, what is that sort of knowledge, whichshows how to use the will so that the effect of counteracting wills may notbe felt. That knowledge is lost among the generality of men and is onlyinstinctive here and there in the world as a matter of Karmic result, givingus examples of men whose will seems to lead them on to success, as JayGould and others.

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Furthermore, men of the world are not desiring to see results whichshall be in accord with the general will of nature, because they are wantingthis and that for their own benefit. Their desire, then, no matter how strong,is limited, or nullified: (1) by lack of knowledge of how to counteract otherwills; (2) by being in opposition to the general will of nature without theother power of being able to act strongly in opposition to that too.

So it follows - as we see in practice in life - that men obtain only aportion of that which they desire.

The question next arises: Can a man go against the general will ofnature and escape destruction, and also be able to desire wickedly withknowledge, and accomplish, through will, what he wishes?

Such a man can do all of these - except to escape destruction. Thatis sure to come, no matter at how remote a period.

He acquires extraordinary knowledge, enabling him to use powers forselfish purposes during immense periods of time, but at last the insidiouseffects of the opposition to the general true will makes itself felt and he isdestroyed forever.

This fact is the origin of the destruction-of-worlds-myths, and of thosemyths of combats such as between Krishna and Ravana, the demon god,and between Durga and the demons.

For in other ages, as is to again occur in ages to come, thesewickedly desiring people, having great knowledge, increase to anenormous extent and threaten the stability of the world. Then theadherents of the good law can no longer quietly work on humanity, butcome out in force, and a fight ensues in which the black magicians arealways destroyed, because the good Adepts possess not only equalknowledge with the bad ones, but have in addition the great assistance ofthe general will of nature which is not in control of the others, and so it isinevitable that the good should triumph always. This assistance is also theheritage of every true student, and may be invoked by the real disciplewhen he has arrived at and passed the first abyss.

"And when the Great King of Glory saw the Heavenly Treasure of theWheel, he sprinkled it with water and said: 'Roll on ward, O my Lord, theWheel! O my Lord, go forth and overcome!'"

- William Brehon

(To be continued)------------------- 296

RAHULA'S INHERITANCE

"..... The spirit promised me that I should dwell with the crookedmoon in her eternal beauty."

In that wonderful Age which our nurses call Once-upon-a-time, thePrince Rahula came into the Hall of Sages and demanded his birthright. The Wise Ones heard him in silence, and he seemed to be dismissedwithout an answer. On the following day he came again, with the same illsuccess; so the third time and up to the seventh demand, being always

unnoticed and even, as he thought, unseen. On the eighth day amessenger returning to the Council of Sages, found Rahula seated upon aplinth at the entrance to the temple.

"What doest thou there, my Lord?" demanded the messenger."I have taken up my abode here, nor will I stir hence until the Wise

Ones shall have heard me," answered Rahula."But is it meet that thou shouldst sit here so lowly, Prince that thou

art?""It is meet that a man do all things to obtain his birthright. For him

there is nothing else, and great or small, honey or poison, mine shall bemine."

The messenger bowed before him. "Thou art more than royal: thouart wise," he said. Then he hastened within, and when the Sages heardwhat he had seen they sent for Prince Rahula, who presently saluted themreverently and said: "I am come to claim mine own. I am the PrinceRahula and I am well known to you: seven times already have I claimed it."

"Yes, my Son," answered the Elder; "but it is customary to prove aman, that his determination may show him the true heir, so that noimpostor shall receive the inheritance kept for him by the Sons of Wisdom. Only those who know their rights and wrest them from Fate by strongcourage, are true Princes of the royal line. But there is still a sign andcountersign to pass between us e're we bestow thy birthright upon thee. Dost thou know them?"

The young Prince smiled a smile that was rarely sweet, drew himselfto his full height, and tossing back his mantle, displayed to the Sages acrimson heart, transfixed with a golden lance. The Sages rose and salutedthe Emblem, and parting their robes, each showed such a heart beneathhis own breast. Only in the centre of theirs was written the word Humanity,and the lances were of living light, and a musical throb that was in itself aperfume was the pulse of each heart.

"Thou knowest the sign indeed," said the Elder to Rahula. "Take nowthe countersign. Remember that the wise and perfect heart pulsates forman alone. Thou hast demanded thy birthright in the name of tile piercedheart: take it, and go in Peace."

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At his signal the messenger brought to Rahula a large and brilliantcrystal. It was shaped like the crescent moon: one side of it was coveredwith hieroglyphs cut into the stone; the other sparkled from innumerable

facets like a field of hoar frost at sunrise. Rahula looked at it seriously."A strange gift for a warrior," he said. "What is its use, my Lords?

What shall I do with it?"The Elder answered: "It is the birthright deposited with us at thy

coming into the world and we can give thee no other. Its use is for thee todiscover. We are but the guardians, not the interpreters. I have spoken."

Vainly Rahula besought him, no other word was uttered; the Sageshad resumed their silence and at last, lit by the rays of the shining moon,Rahula left the temple and re-entered life. Long he considered the jewel: of the characters he could make nothing. So he determined to hang thegreat crystal beneath the royal gateway, where all men might see it, andperchance its use might be discovered. This was done, and the life of thegreat city passed on beneath the mysterious crystal. Soon strange taleswere told of it; at night its wonderful brilliance shattered the darkness witha thousand rays, which were never so softly penetrating as when they litthe weary to his home, or pointed out his task; which were never soblinding and sharp as when they shone into the face of sin and confessedit. These living rays seemed to single out certain men and passing beforethem, to light them to happiness and good fortune. It was found that suchmen had always sought after the light with single hearts, so that peoplebegan to desire to be well considered by the spirit of the gem, and to takeits rays for guidance. Others still, looking for the solution of grave problemsof labor and of want, found the answer in the heiroglyphs of the crystalmoon, and translated them into many longing lives. Nor was this all. Thegem reflected the heavens and their mysteries to those who looked downupon it from hard won heights, and cast also an illumination from thoseholy lands upon the wayfarers beneath who could not climb so far. It shedfrom its resplendent facets the life and warmth of the sun, and through thesolemn marches of the nights it testified to the living Truth beyond thestars, and so renewed the religion of the people. All who appealed in faithto its hidden spirit were helped: the sick who struggled to touch it weremade whole or given great patience and content. At the first touch ofsunrise, at the last ray of sunset, seven musical notes rang from its flashingrim and turned to ineffable harmony the lives of all who heard them. Thusthe light of a great peace fell over the city; friend and foe alike came fromafar to share it and the reign of Rahula blessed even his enemies.

The Prince thought long over the strange power of the crystal as thehappy people passed and repassed beneath it. He thought it too diffused;

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he determined to concentrate and heighten it, and summoning hisservants, bade them take down the crystal from the gateway and bring itinto one of the great halls of the palace. When this was done, and the softshining no longer lit those stony ways, the people murmured, so that thePrince went out and himself spoke with them:

"I have been long learning the use of me birthright," he said, "Thecrystal is too rare a thing to hang thus exposed to the elements, to theenterprise of my rivals, the greed of envious men and to all the chances offate. I have built an altar in the palace hall; the gem shall hang above it; incense shall rise; the gods will answer me from between the horns of mycrystal moon, and send riches to me and to my kingdom. These I willmyself dispense to you, and the jewel shall still bless you, but my foes shallbe confounded."

All were silent a moment. Afterwards a woman in the crowd fell toweeping and cried out: Do not this thing, my Lord! Hide not the light of thybirthright from us. We love the gem, and that love is more to us than anyriches."

"You shall still love it," replied Rahula "more, you shall worship it, forthis crystal is the abode of a mighty spirit; it is the signet of the Gods."

"To worship is not always to love," sobbed the woman, and the crowdcomplained loudly. But Rahula replied again: "The gem will make myreign renowned. It shall not be profaned by the dust and steam of thebyways, by the fevered touch of the sick and the desecration of unhallowedeyes. In the shelter of a sacred place it shall shine for the good alone, andthose who do homage to me and who are taught of my priests, these thecrystal shall bless, and not my enemies; yea, it shall still bless all me truepeople. I have said." Rahula disappeared and the crowd went awaymuttering.

A great change came over the city. Little by little, the old turmoilcame back, the old discord and wrangling went on beneath the gateways. The memory of that soft shining died out of the fevered hearts, and soononly the aged and the little children remembered to mourn for the lost gem. But within the temple incense rolled, priests knelt consulting the oracles,wise men interpreted the hieroglyphs seeking riches and fame for Rehula,while over all the white moon hung pale and shuddering in the perfumedbreeze. A change came over it like the change in the city. The smoke ofworship obscured the rays, then obstructed them; then they ceasedshining altogether and the face of the moon was veiled in mist. The templemusic drowned the bell notes, and though it was stopped when this wasdiscovered, those notes sounded no more, for the sunrise and sunset glow

no longer flooded the crystal rim. The hieroglyphs told wonderful tales offame and pomp and war, but all turned out illy, and Rahula found that hispriests

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had read them backward, that only the people knew their language byinstinct, as the language of their infancy. The glory and beauty of the greatgem were gone: none but the priests would do it homage, and it hung, adulled and impotent thing in the chill silence above the altar. Rahula felt acertain awe, a sense of coming disaster. He bade his servants take downthe crystal, set cunning artificers to brighten and restore it, and then,ordering a great festival to be held, he had the stone replaced above thegateway, and waited for the joy and praises of the people.

Instead he heard jeers, flouting and anger. "Does he weary of hispleasure, that he flings it forth to us again?" cried some. Others said: "Thestone has brought him ill fortune, and he would cast it over the cityinstead." Some pointed at it as an old superstition; some prostratedthemselves in loud worship, but these were men of evil conscience whosought to propitiate the Prince for their own ends. Some indeed there werewho tried to read words of comfort or peace in the gem, but the artificers ofthe Prince had altered the signs unknowingly and all the real meaning wasdefaced. While Rahula saw this, first with anger, then with deadly pain andgrief, a black storm slowly rolled up, gathered, burst, and in an hundredlightnings the stone was shattered, its splintered fragments hurled downthe tempest and lost. The people fled the city in terror, crying that the godshad punished them for reverencing a birthright other than their own, as wasforbidden to man. When the storm was over, one pallid star looked out ofthe clouds upon a deserted palace, and a lonely Prince brooding over hislast birthright, questioning the mystery of that destruction.

Long he searched his heart in the solitude but it gave no answer thathe understood; he too had forgotten a language. He rose with suddenrecollection; he would go to the hall of Sages. Even as he thought this theEider stood before him. The Prince shot a glance of hope into that calmface, a glance that changed to one of dismay as the Sage said gravely: "What hast thou done with thy birthright?''

"I? Nothing;" stammered Rahula. Mocking echoes multiplied theword. Nothing! Nothing! came back to him from all his empty halls like anaccusation. He turned quickly upon the Elder:

"Answer me this," he said. "What is this gem, whose power and

value are so great, and yet so small? What is it that is both everything andnothing?"

"It is Life. Life which bestowed upon the world is of priceless worth tothee and to all, and which for selfish ends is but an empty thing; Life whichthou shalt lose if thou keepest it for thyself. Used as a means, Life isglorious in power and opportunity, fruitful in blessing. Used as an end, athing sought and worshiped in itself, it is the scorn of mortals and the sportof gods. This was thy only birthright, and thou hast lost it."

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"But I will find it again; I will seek the world for the fragments," spokeRahula. "They shall once more mirror heaven and once more shine uponthe people." He went forth to search strongly, a weary search of centuries,for wherever mankind may dwell, there still wanders Rahula, seeking thosebroken fragments, seeking to restore their scattered meaning. Happy he,who having received Life whole from the gods, gives it back to them inunbroken integrity through the lives of all the people.

- J. Campbell VerPlanck

---------------

KEELEY'S "INTER-ETHERIC FORCE"

The following is a free translation from a French rendering of someimportant passages from the new book Mme. H. P. Blavatsky is nowfinishing in London, and entitled "The Secret Doctrine." Our translation hasnot been revised by the author, so that she must not be held accountablefor any possible small errors that may have crept in through such doublefiltering: but the general sense is in strict accord with her views expressedlong ago to us, and we feel warranted in saying that any errors are onlyverbal and not substantive. It was not thought necessary, either, to givethe long quotations respecting Keeley's claims, as these are well known inthis country.

"Every student of occultism knows that sound is one of the mostformidable of occult powers: one whose least exercise, by an occultist, isproductive of results a hundred thousand fold greater than all the electricitythat could be produced even by such a waterfall as Niagara. It is possible

to produce a sound capable of lifting in air the Pyramid of Cheops; or ofbringing back to life, and inspiring with renewed vigor, one who is at thevery point of death.

"For sound comprises the elements of a species of ozone whoseproduction is beyond the powers of Chemistry, but appertains to those ofAlchemy. This ozone can recall a man to life, provided that the Astral, orvital, body has not been irrevocably separated from the physical body, bythe severance of the odic or magnetic tie which unites them. The Authorought to know something about this by personal experience, having beensnatched from the jaws of death, on three separate occasions, thanks tothis power.

"In the opinion of occultists, Mr. Keeley is on the threshold of one ofthe greatest secrets of the universe: a secret upon which depends thewhole mystery of physical forces, as well as the esoteric meanings of theegg of the world. Occult philosophy regarding the manifested and the nonmanifested

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Kosmos as forming a unity, it follows that the ideal conception of the first issymbolically expressed by this 'golden egg,' which has two poles.

"It is the positive pole that exerts itself in the manifested world ofmatter while the negative pole loses itself in the absolute unknowable, theSat.

"This, however, cannot he the doctrine of Mr. Keeley, since hebelieves in a personal God. However, his ideas about the etheric, materialconstitution of the universe bear a striking likeness to ours: in fact, they arealmost identical.

"But Mr. Keeley's inter-etheric centre is not exactly the centre of layaof the Eastern Occultists. The former can be produced at will, as has beenproved be the phenomena of the Astral bells: [1] but the centre of layacannot be produced by human will.

"If we are unwilling to accept the explanation that Mr. Keeley gives us- one which, from the occultist point of view, is perfectly orthodox, exceptfor some obscurities of language - what answer will official science make tofacts which it is impossible to deny? Occult philosophy only discloses itssacred mysteries one at a time. It drops them, like precious pearls, fromtime to time, during the course of the centuries, and only at those epochswhich are marked by the movement of the rising wave of Evolution whichbears humanity slowly, silently, but surely towards the birth of the sixth

race. For, once having passed out of the possession of their legitimateguardians, these mysteries cease to be occult: they fall into possession ofthe public, and run the risk of becoming in the hands of egoists - the Cainsof the human race - curses, instead of the blessings that they formerlywere.

"However, when men like Mr. Keeley are born, endowed with specialmental and psychic powers, they are, as a general rule, aided by theguardians of the occult; since if they were left to their own resources, theywould advance but slowly, and would soon become martyrs of theirdiscoveries, or victims of less scrupulous speculations. But they are neverthus aided except upon the express condition that they shall never,whether consciously or unconsciously, become a new peril to the humanityof their century, one more danger to the poor, who are daily offered inholocausts to the very rich by those who are less so.

"Mr. Keeley, then, is what the Kabbalists term a 'magician born.' Such as he is, however, he does not know, and never will know, the fullextent of his powers. He will only he able to profit by such as he hasdiscovered himself, in his own nature. And this for two reasons. Firstly,because he attributes to these powers a false origin which will prevent himfrom giving them full play; and secondly, because he is incapable ofcommunicating to others that which is an inherent capacity of his ownnature.

------------1. See "Occult World."

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He will, therefore, be unable to transmit all of his secret for permanentapplication.

"It is not rare to find individuals endowed with a like faculty. If we donot hear them spoken of more frequently, it is because in almost all casesthey live and die without suspecting that they are possessors of anyabnormal powers. Such powers are considered abnormal today, onlybecause they are as little known as was the circulation of the blood in theepoch of Harvey. The blood existed and acted in the same way that it doestoday, in the first man that was born of woman: just so there is in man aprinciple that is capable of directing and regulating the vibratory inter-etheric force. This principle exists, at least, in those whose 'inner self' isconnected by direct descent with that group of Dhyan-Chohans called the

'first-born of the Ether.' From the psychic point of view, humanity is dividedinto different branches, each of which is attached to one of the groups ofDhyan-Chohans who 'in the Beginning' created the psychic man. Mr.Keeley, favored by such a connection, and being endowed, in addition, witha remarkable psychic temperament and an extraordinary mechanicalgenius, is capable of achieving the most marvelous results. That which hehas just accomplished is in itself sufficient 'to demolish, with the hammer ofscience, the idols of science' - those idols whose feet are clay.

"There are limits which Mr. Keeley will be unable to pass: yet,without doubt, his name will go down to posterity for that which he shallhave accomplished in the domain of psycho-physical inventions. He will beknown as the benefactor of the rich. Whether the poor will have cause tobless this great man is quite another question. The miners, the engineers,the mechanics, the millions of unfortunate working men who gain withdifficulty their daily bread by the work of their hands, will find themselveswithout occupation on the day that the 'vibratory etheric force' of Mr. Keeleyshall have taken the place of steam engines and other means oflocomotion. But that day will not come!

"The force that Mr. Keeley has just unwittingly discovered is noneother than that terrible astral power known to the Atlanteans, and called bythem Mash-mah. It is 'vril' of the 'Coming Race' of Bulwer's romance, andof the future races of humanity. The word 'vril' may possibly be aninvention of the writer of that story: but the force itself is not, for it isreferred to in all of the secret books of India. It is this identical vibratoryforce which, directed against an army by means of a machine (agni-rath)stationed in a 'flying vessel,' according to the instructions laid down in theAshtar Vidya, [1] would reduce a hundred thousand men and elephants tocinders as easily as if they were wisps of straw. It is mentioned in the

-----------1. A Hindu book. - [Ed.]

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'Vishnu Purana' under the symbol of the 'glance ' of Kapila, - the Sage,who, by the glance of his eye, reduced the sixty thousand sons of KingSagara to a heap of ashes.

"And is it conceivable that it will be permitted to our generation to addthis Satanic power to the choice collection of the toys of the children ofAnarchy, - such as melinite, dynamite clocks, explosive oranges, 'bouquets

of flowers,' and such like innocent trifles? Is it possible that the 'ElderBrothers' of the race should deliver, to the cupidity of our century, thisdestructive agent, which, in the hands of some modern Attila or of someAnarchist thirsting for blood, could in a few days reduce Europe to primitivechaos? Never! The discovery of Mr. Keeley comes a hundred thousandyears before its proper time. It will never truly take its place in the cyclicevolution of humanity until the threatening tide of capitalistic monopoly shallhave ebbed; which will take place when just claims shall have beenlistened to.

"When such a thing as unjustly paid labor exists only as a matter ofhistory - when the cry of famine ceases to be heard in the world, - then onlywill the discovery of Mr. Keeley cease to be an anachronism, because thenthe poor will have more use for it than the rich."

In the foregoing we find additional interest upon reading in the N.Y.Sun, of December 15, 1887, an account of the last annual meeting of Mr.Keeley's company, at which his report upon his discovery was read. Among other things he said:

"After a succession of interesting but laborious experiments, heproduced in March of 1885 what he termed a liberator, which could beoperated in conjunction with the generator, and was a vast stride inadvance of anything accomplished hitherto. Meanwhile phenomena hadbeen unfolded to him, opening a new field of experiment, as the result ofwhich he became possessed of a new and important discovery. Hereafterhe shall not, he says, require the generator or liberator, and his operationswill be conducted without either the vaporic or etheric forces, whichheretofore played such an important part in his exhibitions. What name togive his new form of force he does not know, but the basis of it all, he says,is vibratory sympathy. It may be divided, too, into negative andsympathetic attraction, these two forms of force being the antithesis ofeach other. As to the practical outcome of his work, Mr Keeley could makeno promises.

"Among the work yet to be done is the construction of a sympatheticmachine of a very delicate character. While this will be a perfect vibratorystructure itself, its function is to complete the work of graduation orgoverning of the force, but as to what length of time it will take to completethe work he cannot say."

Evidently the end is not yet. By this report we see that even sinceMadame Blavatsky wrote her remarks, Mr. Keeley has been thrown off thetrack, has given up - or gone beyond - all that he had hitherto done, and

now is engaged on "a new form" and a "sympathetic vibrator," which willtake longer to complete than he cares to say; and when that is completed,there will be further steps necessary before practical results are seen.-------------- 304

THE APPEAL UNTO CAESAR

When Rome ruled the world, in her Caesar was focused all herpower. A claimant for justice, challenging judgment with the cry: - "I appealunto Caesar!" was answered: "Then Caesar will hear you." He had takenrefuge at the foot of the throne, and men spoke of an appeal unto Caesar,as a supreme and final step. It evoked an irrevocable decision. Despitethe lapse of time this appeal impresses the mind with unimpaired majestybecause it is the type of a living truth. The appeal unto Cesar has eternallyplace in the spiritual world.

When a man first feels within himself the strange throb of that powerwhich tells of a higher life than that in which he is immersed; when it spurshim away from the material and beckons to him as from glimpses of thespiritual, he looks about him for information, for traces of a course to bepursued. He questions his fellows; he reads many books; he hearkens toteachers and authorities, both real and nominal. A huge mass of externalinformation is sifted by him, and in the end he finds - confusion! Hisintellect may he fed for a while, but at last the support of the heart fails it: itis saturated, plethoric, atrophied. He turns then to Life itself. He questionsthe boasts and the despair, the revelry and the agony; he asks of Love, ofHope, of Fear, and Faith. He contemplates the ideals of all art and theuntrammeled freedom of Nature, aiming perhaps nearer to the secret as hemarks the inalterable round of seasons, and how winter draws itselftogether with bitter contraction to burst into the ferment, the vernal revel ofspring. He snatches at the wings of dreams; he confronts the phalanx ofgreat problems and the most shadowy suggestions alike; but he has notthe clue to the labyrinth; he knows not that this eternal alternation is Lifeitself, and that he must look deeper still. The heart, unsupported by theintellect, now fails him also. He hears, perhaps. of the teachers of theEast, or of the "Leaders of the world" from whom, "when the wind isblowing," comes the mystical fragrance which is the ambrosia of the soul.[1] But the wind is not then blowing (that is - his time has not come in theLaw), and it is borne in upon him that he is but one of millions along thecenturies who have given a momentary cry out of the press of existence,

and have then returned contentedly to the "flesh pots of Egypt." He has yetto prove that he possesses, in some degree at least, the power of flight. So he receives no valid or enduring comfort from any of these directions; and meanwhile, all about him, the enticements of Life are plucking at hisgarments, the currents of the world are urging him to and fro. Here, manydesist: he who perseveres listens next within. He

-------------1. Saddharma Pundarika

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hears vaguely, now this prompting and now that, in the multiformvacillations of the soul, itself bewildered by the long sojourn in matter; even the inner sanctuary, in which he most trusts, seems to betray hishope. Then if his soul be as yet weak, his thought fails, the spiritual visionfades into the mists, and he resumes the accustomed march of life,keeping lock step," with his imprisoned companions like one awakening,heavy and unrefreshed, from the phantasmagoria of dreams. We losesight of him in the struggling multitude; he has leapt from the wave only tofall back into the depths. But he who is strong, rendered stronger still as hegathers to himself the forces he has overcome, now discards all otherpowers, and takes his resolute stand upon his own nature. He declaresthat since he can conceive a higher Life, it must exist within his reach, andhe wills with an indomitable will to attain it. How, he knows not, but herelies upon that inner prompting alone.

Then he takes the appeal unto Cesar. By Caesar he is neverunheard.

In those shining spheres where dwell the glorious ones forever, all ispeace and silence. A far sound travels up the star strewn cope. The stir ofits approach touches the Gods with a tremor; they thrill to it, bendingcloser, for it has that charm which alone conjures them, the essentialcharm of humanity. [1] It is the voice of man, which selfless, is strongerthan all the angels, and selfish, is weaker than the dumb plaint of the brute. Perhaps this is the first intelligence of the wanderer received in his Father'shouse. Perhaps they have heard it coming before, and Life has beaten itback. Nearer it comes and nearer, gaining force as it advances, from thesympathies of heaven's messengers and powers all leaping forth toincrease and sustain it; it falls like a star into the sea of eternity whichswells to meet it, and ripples spread and overflow, magical, musical and full

of healing. Oh! with what exultant flight, with what a rush of glory thestrong voice of humanity cleaves the interstellar space and opens up theway from Gods to men. Along that way, long retarded souls come flockingafter, jubilant among the jeweled auroras. Celestial spheres flashresponsively; the silver echoes waken, and God proclaims to God, withsolemn triumph, that man once more has claimed his own! "There is joy inthe presence of the angels of God, over one sinner that repenteth." [2] Forthis hour the God has waited longer than souls can remember. The powerof the divine self rests upon the rights of the man who has appealed to it. They are the two poles of a sphere, and the might of the higher can only beuniversally manifest, below as above, through complete union with thelower. This union ensures immortality to the human soul, and the splendorof distinct fruition to the

-------------1. In the Hindu and Buddhist books we find this referred to as, the

growing warm of Indra, or other Deity, who thus knows that his interpositionbelow is needed; as, when Buddha's father wished to build a lotus pond: then Indra, in one night had it done. - J. N.

2. St. Luke xv, 10 and 7.---------------- 306

divine spirit. So when the Higher Self hears the appeal, it responds to theholiest of pledges. This appeal may have been made before in other ages,and the present cry may be the renewal of forgotten vows; or it may nowbe made for the first time in the first expansion of psychic evolution. Forthis no special rule call be given. In each life all previous lives repeatthemselves, just as the law of reproductive thought or association operateat any cataclysm, so that all similar events may thus be seen. Each sleepbrings up all former sleep, and an accident today would enable onesufficiently developed to see and feel all the accidents that had beforecome to the sufferer. [1] So it seems that there comes finally oneincarnation which repeats with emphasis the sum total of all other lives, sothat the man is hurried through the round of experience with furiousrapidity. Such an incarnation ripens the period known as "the moment ofchoice." The actual advent of this period is denoted by the strength of thesoul which encounters it: it must know, before it can decide. It is not a"moment" in the usual sense of the word, but a period of greater or lesserduration, and I believe it may even extend over several lives. It cannot be

entered upon, until the appeal to Caesar has been made.This appeal is not really the initiative. The spark within, which we

carry from the Father's house as a traveler takes with him the love tokensof his home; that exiled spark awakens. It does so because it has at lastheard a messenger from the heavenly mansion, and it asserts itsremembrance in answer, just as ties of blood assert themselves whenestranged brothers meet suddenly in foreign lands, or as the bonds ofhumanity draw close, in automatic and inherent action, before a commondanger. The divine spark knows, what the mind of man ignores, and whatthe soul forgets, that there is peril for its associates, even peril of eternaldeath. As from time to time the God remembers the wanderer, so itsresponsive longings break forth in muffled warning within the troubledbreast of man. The Great one, waiting patiently through the ages, sendsairy heralds, an impulse of power, a formless, soundless, vibratorymessage like a flaming light, down the mysterious thread which connectsman and God as the moonbeam connects earth and sky. Up thatwondrous way every aspiration of man must travel, and down it scintillatethe responses of that enduring Love by which alone we live.

He who is strong now passes into a blank darkness, which no powercan penetrate for him: from the vortex of pain he suddenly snatches hissoul and places it upon the outer verge of peace. Then he must find hisway into the heart of the silence.

He is answered, I said; but he does not always hear the answer. The

--------------1. A friend, sitting recently with an injured man, saw in the astral light

an accident that had happened to him 25 years before. - J. N.----------------- 307

spiritual language is not understood by him. At first, the echoes of his ownneed are all that come back to him, fraught with a majesty and a pathosfrom the spheres they have touched, which often intoxicate him into apassion of self pity. He does not recognize that this added grandeur is theolive branch brought him from beyond the waste of waters; that it is aguarantee of the divine hearing. He does not know that its significanceenters his heart, his eyes, his speech, and that in the added dignity of hismien, weary seekers feel blindly an assurance that the higher life exists. They feel, though too often unable to translate clearly, that another has

called upon Caesar and that the Supreme Power lives. He has touched ITfor a moment, though he knows it not, and all are heartened though nonemay discover it of himself or of the others.

A certain melancholy then floods the heart of the seeker. It is asadness sweeter than the ringing clamor of worldly joys; its aftertaste isgracious and not fevered. It is "that which in the beginning is as poison,and in the end is as the water of life." [1] He continues to meditate and tosearch his soul; to look for truth apart from his conceptions of it; todistinguish the necessities of his lower nature from the intuitions of hishigher nature (though both seemingly speak through the one voice,) and tosend up aspirations to the God, who responds with a vivifying shower ofnew hopes. He feels them faintly. For as the ray of light speeds to hissuccor, it encounters the material darkness in which he lives. A smallportion of it may pass through and invigorate his heart, but part is refractedby the things about him, reflected in the surface thoughts and customs ofthe world and reaches him distorted and falsified. Then too, the morepowerful the ray, the more the darkness, receding before it, impacts itselfabout him, denser than ever, and the faults, the errors nearest his heart aredriven home and hold riot there. So it often happens that when rescue isnearest it seems to the beleaguered one immeasurably remote, and thatthe response of Caesar seems to condemn him in the mocking voices ofdespair and sin. Men fancy that the answer of the Divine Self must bringpeace; it is not so at first. Jesus said: "Think not that I am come to sendpeace on earth: I came not to send peace, but a sword." [2] There ismuch warfare yet; only through it do we enter into the peace. We have towrestle with the power, as Jacob did with the angel, before it will whollybless us. When it does so, it is for the sake of humanity and man mustmake his appeal for the same reason. This is the rite of sacrifice which theGita speaks of as having been instituted from the beginning - thisinterchange with the Divine. Having consciously appealed, we havechallenged the Supreme: we have placed ourselves within the grasp of thelaw and the compact must be kept. Nor can we advance until then. Amaster once wrote to one who asked to become his

-------------1. Bhagavad-Gita, Ch. 18.2. St. Math. ch. 10, v. 34.

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disciple: "May the powers to which you have appealed be permittedgreater and much higher powers to help you." He meant the Great Oneand the law.

I knew a seeker after Truth who was beaten back at every point. Helay prostrate in despair under the most awful weight that ever crushes thehuman soul. All his nature cried out for God. He felt a touch that rolled thestone away and looking upward, he beheld in the air above him a shape oflight all calm and resplendent, whose aspect was a transfiguration of hisown. More I know not, but this my brother who was lost has been foundagain.

There are many of you, my comrades, who stand in just this stead: you have called and you have been answered; but you have not heard. You will say to me: "How shall we hear, and how interpret the voice?" Icannot tell you this; there are as many ways as there are men. Each ofyou, and he only, is judge of himself; he and Caesar. But I can assure youthat every aspiration you feel, and the renewal of them, are messages fromthe God. His replies may take the shape of added sorrows and gatheringstorms, for all these are the means of your trial and your growth, and youhave elected them yourself, sowing their seeds in other lives. Try then tolook upon each as just the help which you now need. So long as you havean unselfish thought, you are not deserted; so long as you have faith, youhave heard. This succor stands fast in the True: it can never be uprooted,severed or lessened. It is your inheritance, your right which no one candeny you but yourself. Even your ignorance can only obscure it. The truevoice will speak to you of the sorrows of the world, of the grand futurity ofmankind, of your diviner Self.

The hour of appeal is the pregnant moment. If you lose it now, howlong may you not have to wait, powerless dreamers in the heavenly lands,tasting rich rewards which fail at last? Then you must return again fromthat world of effects to this one. Seek the world of cause instead. Causesare sovereign; they alone are eternal.

Amid the roar of the world, the stupendous rush of its fierce tides, theswoop of its hurricanes, the fell power of its lightnings which reveal onlydarkness to the seared soul; amid its miasmatic pettiness, amid its joysand its better hopes, cling still to that one thought which, like the sea gull,can well outride a thousand storms, the thought of that Humanity whichshall merge into Divinity; the thought of the Self, the All. Strengthen it withall the love of your heart, all the sweetness of your nature, and send up amighty cry to heaven. For when through the spirit, the man wills, when hissoul soars to claim its right, then distant spheres are shaken and Being is

apprehended. Appeal! Appeal unto Cesar!

- Jasper Niemand, F.T.S.----------------- 309

ANSWERS TO QUESTIONERS

From Walter B.1st. - Is it well to cultivate the intellect at the expense of the heart?

Do we not pay too much attention to intellectual progress, and in so doingallow the Heart-Mind to wander where it may?

Answer - it is not wise to cultivate either at the expense of the other. Each alone will end at the same place - The Threshold. Both are excellentmeans for the manifestation of that which is higher than either, whencultivated to their highest in unison. Both are useless after a certain point,except as tools for truth. Metaphysics, logic and emotion all end at a deadwall.

2d. - Do not the words and teachings of Jesus, taken in their esotericsense, point one (the) way to the Theosophic Path?

Answer - Taken in the sense he intended the people to take them,they lead to the way. Taken in the sense in which he desired his Disciplesto receive them, they are teachings upon the way. Taken in their esotericsense - as he knew them - they are the way. Were the wisdom of Egyptand India today blotted out from both the seen and unseen worlds the trueseeker would find in his teachings, when rightly studied, all the teachings ofIsis and Buddha. As he received his instruction from Egypt, heired fromIndia, it is more than probable that esoterically his teachings are identicalwith both. - Zadok

From F. F.Will the Devachanic period form an interruption to work for humanity

in the case of one devoted to this during earth life? Is Devachan then arejuvenating, strengthening period necessary for us while in the bonds offlesh, and is the Elixir of Life the only escape from this egoistic period? May an answer be given to this?

Answer - As the Devachanic period is a result of work for humanity -the true and pure devachanic state being only thus obtained - it shouldform no interruption to such work. It only does become such when the soulis selfish enough to prefer Devachan to a continuance of work for othermen, and even then to a certain extent the soul continues its work. Thereis rest in Devachan, but not idleness. As this state is frequently enteredand passed through while yet in the body, it should be an aid, not ahindrance, to true work. In truth it is a state of reward, but in that state norewards are received. There is no state up to Nirvana that can be anobstacle to work for humanity for those who are devoted to that work. TheElixir of Life is the only means by which we can pass beyond bothDevachan and the thoughts of it; the Magnum Opus is the only thing thatentities us to it. - Zadok

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From M. E. S.1st. - Are the Astral and the lowest plane of mental life synonymous

terms?

Answer - They are not. The impulses for all mental life originatebeyond the Astral. The outer man with his mind interprets these as heconceives they should be. The lowest as well as the highest mental lifemay receive knowledge from the Astral, but it is not the Astral. All that allforms of mental life produce is indelibly impressed upon the Astral.

2d. - Is the "rising above the Astral" in effect rising above the stingsand approbation of public opinion?

Answer - For us, there is no public opinion. We know neither stingnor approbation. Rising above public opinion is merely rising above thematerial. Until men forget the material, they can not rise above self. Untilthey forget self, they can not rise above the Astral: All things that please aswell as those that distress men are in and through the Astral. Rise aboveboth.

From M. J. G.Whence come the visions seen just before dropping to sleep? They

are uncontrollable - Sometimes unpleasant, and have increased since

childhood, and since beginning the study of Occultism?

Answer - When we enter that condition called sleep, we open widethe doors and windows of the body or this house we live in, and the soulgoes forth as a bird freed from its cage. In partial unconsciousness orfalling into sleep, the body has, to a great extent, ceased to act, but thebrain is still sensitive or receptive to the pictures or impressions of theAstral. Of the lower principles the Astral is the last to cease action either insleep or death. The brain is its instrument. In the partial somnolentcondition, the pictures of the Astral are conveyed to the brain; through thatthe outer man realizes and beholds the visions. If he were fully asleepthese visions would be dreams. Precisely, as dreams, they may be eitherpleasant or the reverse. Like dreams they are uncontrollable by theordinary every day mortal. The Occultist being master of himself beholdsonly that which he desires, either in vision, or dream, or neither. As onemakes himself more sensitive to impressions from the Astral when andafter he begins the study of Occultism, visions and dreams will increase infrequency for a time. - Zadok

M.G.J., & Adelphi - The questions will be answered in FebruaryPATH.------------------- 311

THEOSOPHICAL ASPECTS Of Contemporary Thought and Literature

" AT PINNEY'S RANCH" By Edward Bellamy, Atlantic Monthly,December, 1887. A realistic and graphically told story with "mind reading,"or "thought transference," for a motive. Mr. Bellamy is the author of thestory called "The Blindman's World'' in a recent number of the samemagazine, alluded to in these pages in the October number. The authorhas a partiality for occult subjects and he uses his material well. The finalwords is this story read like a satire on some of our psychical researchfriends.

"THE SOUL OF THE FAR EAST," By Percival Lowell, AtlanticMonthly, December, 1887. With this number Mr. Lowell closes hisbrilliantly written series, which has been devoted chiefly to Japan, with

simply side-glances at China and Corea. Mr. Lowell has a more delicateperception and views his subject with more fairness and candor than mostwriters on that part of the world. We feel, however, that he has not avoidedthe common danger of reaching conclusions on the ground ofgeneralizations too broadly drawn. These closing two chapters ale devotedrespectively to "religion" and "imagination." In their external aspects Mr.Lowell sees but slight difference between Buddhism and Christianity, butlooking deeper he deems the radical difference to be that betweenpersonality. With his evident faculty of spiritual discernment, should Mr.Lowell look deeper yet he would find this fancied distinction merely animagined illusion, and the teachings of these two aspects of the One Truthreally identical. Let him consider what is meant be the words, "He thatloseth his life shall save it," and he will discover that while the trueindividuality is not lost sight of in either religion, Christianity, at the basis, isno more a religion of personality than is Buddhism, from which it sprang. Here is a beautiful example of the author's descriptive powers: "Notuncommonly in the courtyard of a Japanese temple, in the solemn hall-lightof the somber ferns, there stands a large stone basin cut from a singleblock, and full to the brim with water. The trees, the basin, and a few stonelanterns - so called from their form and not their function, for they havevotive pebbles where we should look for wicks - are the sole occupants ofthe place. Sheltered from the wind, withdrawn from sound, and onlypiously approached by man, this ante-chamber of the god seems the veryabode of silence and rest. It might be Nirvana itself, human entrance to animmortality like the god's within, so peaceful, so pervasive, is its calm; andin its midst is the moss-covered monolith, holding in its embrace the littleimprisoned pool of water. So still is the spot and so clear the liquid that youknow the one only as the reflection of the other. Mirrored in its glassysurface appears everything around it. As you peer in, far down you see atiny bit of sky, as deep as the blue is high above, across which slowly sailthe passing clouds; then nearer stand the trees; arching over head as ifbending to catch glimpses of themselves in that other world

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below; and then nearer yet - yourself. Emblem of the spirit of man is thelittle pool to Far Oriental eyes. Subtle as the soul is the incomprehensiblewater; so responsive to light that it remains itself invisible; so clear that itseems illusion! Though portrayer so perfect of the forms about it, all weknow of the thing itself is that it is. Through none of the five senses do we

perceive it. Neither sight, nor hearing, nor taste, nor smell nor touch cantell us that it exists; we feel it to he by the muscular sense alone, that blindand dumb analogy for the body of what consciousness is for the soul. Onlywhen disturbed, troubled, does the water itself become visible, and then itis but the surface that we see. So to the Far Oriental this still little laketypifies the soul, the eventual purification of his own; a something lost inreflection, self-effaced, only the alter ego of the outer world."

"THE EFFECTS OF TOWN LIFE UPON THE HUMAN BODY," By I.Milner Fothergill, M.D., The National Review [England], October, 1887. Dr.Fothergill read this paper before the Anthropological section of the BritishAssociation for the advancement of science at its meeting in Manchesterlast summer. He brings strong evidence to show that town populations aresteadily deteriorating and he finds the main cause to be the intemperateuse of animal food. The premature development of the nervous systemcaused by the constant excitement of the town-dweller impairs his digestiveorgans, and the fact that meat is easily digested beguiles him into the beliefthat it is healthful. The sense of satiety which it produces, and the fact thatit digests in the stomach without giving rise to dyspeptic sensations, havebeguiled many "down a primrose path leading to destruction." The flesh ofanimals is commonly known, says Dr. Fothergill, as the great source ofgout-poison; in other words, "uric acid." Gout, Bright's disease of thekidneys, and consumption, he traces very largely to this source. "Therealization of the fact that the digestive faculties of town-dwellers lead themto adopt a dietary which is injurious in its after results, will cause them tocorrect it. Already, indeed, we see many blindly starting out on a new trackin the spread of vegetarianism, along with the 'Blue Ribbon.' In this actionthey have not waited for physiology to pronounce an authoritative opinion; but have acted on their own account, guided by some instinctive impulse. Modifications in our food customs are required for town-dwellers. Theyshould have food which will nourish them and sustain them, without anybad after effects; and which they can digest."

A TRUE CHRISTIAN MISSIONARY. An event which ought to markthe beginning of an era in the history of the Christian religion took place inBoston on the sixth of last November. It was a farewell meeting held in theSecond Church in honor of the departure of the Rev. Arthur May Knapp forJapan as representative of the American Unitarian Association. For thefirst time an important leading Christian denomination thus officiallyrecognizes the equality of another great prevailing religion. It is a great

stride towards the realizations of the dream of Theosophy when allreligions shall recognize that each and all are but vehicles for conveyingthe One Truth in the manner best fitted to the comprehensions of thepeople to whom they are

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particularly addressed. Another instance of this growing solidarity of theworld's great faiths in their attitude towards each other is the conclusion ofthe English bishop, recently announced, that Mahometanism appeared tobe the most suitable religion to promote the civilization of Africa. Thesecircumstances afford bright contrasts to the benighted attitude of theAmerican Board of Commissioners for Foreign Missions, bent on preachingdamnation to the heathen. Here are some of the noble Words spoken byMr. Knapp, words which will find an echo in the heart of every trueTheosophist:

"Here, at home, we have learned to respect differences of religiousbelief among each other. The sects of Christendom no longer revile oneanother as of old. We recognize the fact that each has its work to do, - anessential work, - its special idea to inculcate, - an idea necessary tosupplement the thoughts of other sects, - its own food to furnish, - genuinefood for those who like it and can assimilate it. We realize the fact, too,that no one sect can possibly convert the rest. No intelligent man nowdreams that Christendom will ever become all Baptist or Methodist orEpiscopalian or Unitarian. We have advanced beyond the day of tolerationto that of respect for differing creeds, of respect for every creed that isgenuine, that is really believed. There is amity between the sects ofChristendom. But there is no real amity between the greater sects calledthe World's religions. Toward them, our attitude is still that of assumption,our spirit is still contemptuous, our language too often borders closely uponinsult. We send not to confer with, but to convert them. The nation's officeof envoy is an honored and honorable office; and he who tills it is enjoined,above all things else, to observe the most scrupulous politeness andconsideration toward those with whom he deals. But the name of Christianmissionary, honored as it has been by many a devoted and dauntless soul,has become nearly synonymous with arrogance and assumption. It is oneof the spoiled words of religion, its spoiling being of late rendered completeby the action of the very organization pledged to uphold and defend itssacredness. The action has been criticized as the virtual proclamation thatdoctrines scouted at here must yet be preached to the heathen. It is also a

virtual proclamation that the spirit of amity and genuine respect which nowholds between the sects of Christendom is not to be observed byChristendom, as a whole, toward the other great world sects. Themissionary, in other words, must still be the messenger of arrogance, thebearer of a direct or implied affront to those to whom he is accredited, - anaffront not only to their faith, but to their intelligence. Now, it is needless tosay that the purpose of my errand to a people famed the world over fortheir charming manners and their exquisite politeness is not conceived inthe spirit of assumption or of insult, but rather in the spirit of that genuinerespect, sympathy, and consideration which lies at the foundation ofpoliteness. I am not to say to the children of a civilization which, thoughdifferent, is in many respects superior to ours. My religion - that is, thespirit of my civilization - is the absolute truth, while yours is utterly false; and, if you do not embrace mine, you are doomed to everlasting perdition. I am not going to begin with an insult and end with a

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threat. My errand, in a word, is not a theological mission; it is a religiousembassy. It is not a mission to heathen: it is an embassy to voice thatfaith in the light of which, both outwardly and at heart, it is to be guided bythe spirit of courtesy, by an eager desire to enter into the consciousness ofthose with whom I deal, by an entire willingness to learn as well as toteach. But, as it is conference, not conversion, at which I aim, I propose todo that which I respect in others. I propose to stand upon my own feet, andto be to the end the representative of the religious ideas in which, thankGod, my youth was nurtured, which have strengthened with years, and towhich brains as well as heart are now thoroughly loyal. It is this whichconstitutes the uniqueness and the greatness of my opportunity, - anopportunity which I deem as golden as any given to any man in thiscentury. For the first time, I believe, in its history, Christianity sendsofficially an ambassador to meet the men of other religions on the commonground of Theism, to deal with other faiths not in the spirit of assumption,but of perfect courtesy. It is this which gives me my golden opportunity. Itis this, I must never forget, which lays upon me a heavy burden ofresponsibility."--------------

TEA TABLE TALK

An inquiry was lately made by a theosophist striving to live the life: "Can I help these ignorant elementals with mental instruction? I tried it, butnot successfully." As many will be interested in the reply, we give it here.

"In all cases where it (trouble or mental distress) is caused byelementals, you cannot. Elementals are not ignorant. They know just asmuch and just as little as you do. They merely mirror to you either yourown mind, or that mental strata caused by the age, the race and the nationyou may be in. Their action is invariably automatic and unconscious. Theycare not for what is called by you, 'mental instruction.' They hear you not.

"Do you know how they hear or what language they understand? Nothuman speech, nor ordinary human thought clothed in mental speech. That is a dead letter to them altogether. They can only be communicatedwith through correlations of colors and sounds. But while you addressyourself to them those thoughts assume life from elementals rushing in andattaching themselves to those thoughts.

"Do not then try to speak to them too much, because did you makethem know they might demand of you some boon or privilege, or becomeattached to you, since in order to make them understand they must knowyou - and a photographic plate forgets not.

"Fear them not, nor recoil in horror or repulsion. The time of trialmust he fulfilled. Job had to wait his period until all his troubles anddiseases passed away. Before that time he could do naught.

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"But we are not to idly sit and repine; we are to bear these trials,meanwhile drawing in new and good elementals so as to have, in westernphrase, a capital on which to draw when the time of trial has fully passedaway ..... Lastly: know this law, written on the walls of the temple oflearning:

"Having received, freely give: having once in thought devoted yourlife to the great stream of energy in which elementals and souls alike arecarried - and which causes the pulse beat of our hearts - you can neverclaim it back again. Seek then that mental devotion which strains to give. For in the Law it is written that we must give away all, or we lose it; as youneed mental help, so do others who are wandering in darkness seeking forlight."

This divine Law, uttered by no man, by no Being however great, butItself a part of the Divine Nature, is the Law of Love. It bids us give all that

we have, and ''to him who hath" this Love, more "shall be given.""Sacred Learning having approached a Brahmin, said to him: 'I am

thy precious gem; preserve me with care; deliver me not to a scorner; sopreserved I shall be supremely strong. But communicate me, as to avigilant depositary of thy gem, to that student whom thou shalt know to bepure, to have subdued his passions, to perform the duties of his order.'"

One who had won the right and the sacred duty of teacher, oncesaid: "That law is immutably fixed which declares that he who has receivedspiritual benefit, no matter how little, must not willingly die, unless he hascommunicated that which he has received to at least one other person. And therein it is also stated that by communicating is meant, not merelyverbal delivery, but patient care until that other person fully understands. Having once turned thy mind to the light of that True Sun, thou hath castthyself upon that great stream of divine energy which flows to and from thatSun; and nevermore canst thou claim back for thyself that life; live then sothat the duty may be well performed."

Sometimes persons catch a picture of a thought in the astral light, inadvance of its utterance, for this light exists in the brain as well aselsewhere: often this picture becomes curiously mixed up in a dream. Among examples frequently sent the Tea Table, these are selected. X wasat a meeting where some papers were to be read and discussed. H rose toread and said to X; "which shall I read first; the paper on insects, or thepaper on a neophyte's trials?" C who was a listener, interrupted carelesslywith: "The Neophyte's trials," and X chimed in with a, - "Yes, do! Thenyou'll have the medal." H looked astonished, gazed at X, ejaculated"Humph!" and then began to read, when the first sentence proved to beabout a medal.

On another occasion, Quickly was presiding officer of a literary club,when Jones rose to read a paper whose contents and subject wereunknown to all. As he rose, he said: "Mr. Chairman, have I the privilege ofgoing on now with my paper?" Quickly answered in the affirmative, andthen turning to the members who were not quite orderly, he said in playfulmisquotation: '"Friends, Romans, Countrymen! lend Jones your ears.'" Jones

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began, and his first paragraph contained the quotation from Antony'sspeech over Caesar.

A friend tells the Tea Table of a still more interesting case. The chief

actor in it "is a man in the prime of life, of a naturally strong and healthyconstitution, and was never in the least degree superstitious or apparentlypsychically sensitive. I doubt if he ever heard of Theosophy; certainly hehas never read anything of theosophic literature or the like. He is inreligious matters a member of one of the Protestant denominations, anactive worker in Church and Sunday School, and by nature of broad viewsin all matters. One night this gentleman dreamed that it had been decreedby a power he could not resist that his daughter, whom he devotedly loves,must be given up; that she must die. The thought was terrible to him, andhe appealed to the power (or rather the powers as he thought, thoughhaving in the dream no clear conception of what these powers were) tospare her life. They were inexorable. At last he asked that he might beallowed to give his own life to save hers. This offer was accepted, and heprepared for the last scene, which seemed to him to be of the character ofa public execution. At the last moment he heard a voice saying that he hadbeen tried, and the powers were satisfied that his offer to give his life forthat of his child, was a generous one, so that his willingness would beaccepted in place of the actual sacrifice and both should live. But thematter being a serious one, the voice declared it could not pass by solightly, to be soon forgotten, and hence a portion of his strength must betaken away: he must lose his right arm. As he told the story afterward hesaid: "As long as I live I shall never forget the feeling with which I stretchedout my right arm on the block; the feeling of proud, almost joyfulsatisfaction, that I could by this sacrifice save the life of my dear child!" When he awoke, the whole dream was so distinct in his mind that he told itall in detail to his wife; then rising and dressing, he went out immediately togive some directions about his business before breakfast. He had notgone more than two or three blocks when his feet slipped on the wetsidewalk; he threw his right arm quickly behind to break the fall, felt asevere jar and sharp pain, and when he rose, he found the arm waspowerless. His family physician pronounced the injury to he a fracture ofthe shoulder blade, but on hearing the circumstances, said it wasimpossible to break the shoulder blade save by a direct blow, but an expertsurgeon who was summoned confirmed the first opinion, though he too hadnever heard of such an indirect fracture. For six weeks the arm was heldabsolutely motionless and powerless. You see here are all the elements ofauthenticity, the dream being told to another person before there was anyindication of its fulfillment; the close correspondence of the injury to thenature of the sacrifice demanded in the dream; and finally, the disablementbeing caused in a way which an eminent surgeon pronounces almost

unprecedented in surgical experience.The above narrative also shows how we are liable to get our most

dominant thoughts of waking life, mixed up with that which we see or hearin dreams, and indicates how these, as well as the visions of clairvoyantsand

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seers, are affected by the personality and its brain reminiscences. Only anAdept can be sure of seeing into the "Astral Light" unhampered by hispersonality, because he alone knows how to control the vibrations of thebrain and to - so to say - paralyze it for the time being. An extract fromMadame Blavatsky's Secret Doctrine, shows how much is bound up in thisquestion of vibration, and many scientific hints are given as to cosmicprinciples, which if applied to the constitution of man, will amply repay thethoughtful student.

Paracelsus says that dreams and visions indicative of future eventsare caused by the "Evestrum," which comes into existence and grows withthe body, remaining with it so long as a particle of the matter whichcomposes exists. He means the sidereal body, of which this "Evestrum"appears to be one of the powers, just as "Srarames" is another invisiblepower or attribute of the inner man, "which begins to be able to manifestitself at a time when the senses of the inner perception become developed. The Evestrum influences the sense of sight; Srarames the sense ofhearing; the Evestrum causes dreams foreshadowing future events; Srarames communicates with man by causing voices to speak, music tosound, and so on. [1] In the Theosophist are several allusions to thesounds heard by the occult student, as well as in Patanjali. Sound is thepeculiar property of the Ether and its advent naturally marks the vitalizingand awakening of the inner man. But in these instances as in dreams, wemust be careful merely to note what we see or hear, without drawing rashconclusions or "forming associations" as Patanjali puts it. Nothing hindersgrowth like the intense desire to grow, which is another form of desire forself. I wish I could illuminate the following lines which I was so fortunate asto receive, (fortunate, because they are true and blessed lines,) and hangthem where their radiance might meet the eye of all my comrades andfriends.

"I want you to stop as much as possible any wish to progress. Theintense desire to know and to become, and to reach the light, is differentfrom the thought: I am not progressing; I know nothing. - The latter is

looking for results. The right position to take is the wish to Be. For then weknow. The wish to know is almost solely intellectual, and the desire to Be,is of the heart. For instance, when you succeed in seeing a distant friend,that is not knowledge: that is the fact of Being in the condition or vibrationthat is that friend at the time. The translation of it into a mental reckoningor explanation, is what is called knowledge. To see an elemental on theastral plane, is for the time to be, in some part of our nature, in that state orcondition. Of course there are vast fields of Being we cannot hope to reachyet. But while we strive to become divine and set our final hopes no lowerthan that supreme condition, we can wholly and entirely learn to be thatplane which is presented to us now."

The whole value of these words is summed up in their final teaching. Fulfil all the duties, answer all the honest calls of the life you are now living; be true to all men and to the light you now have; then more will be given,and then only. This is the first step of "living the life."

- Julius

-----------1, See Hartman's Trans., p. 73.

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LITERARY NOTES

THE BHAGAVAD-GITA [1] - This noble poem has been translatedonce more from the original Sanscrit into English. This time the translatoris Mohini M. Chatterji, B.A., of Calcutta, who came to England in 1884 withMadame H.P. Blavatsky, and from there to Boston, Mass., where he stayedfor several months with members of the Theosophical Society. While inBoston he made this translation. The book is well printed, on heavy paper,and has many notes referring to the Christian Scriptures. As Mr. Chaterji,for some reason of his own, has refrained from any exposition of the highlyimportant doctrines of Karma and Reincarnation, this translation has not forus the value which it would have under different circumstances, since thereare now many renderings into English, beginning with that of Wilkins some100 years ago. The poem itself needs no remark from us as one of ourcontributors is now making comments upon it from the standpoint of aWestern student.

DR. FRANZ HARMAN is writing a new theosophical novel at hisresidence in Germany. The plot is extremely interesting. It will probably hepublished in Boston, Mass., in a few months.

THE THEOSOPHIST has not been given up by H. P. Blavatsky, assome seemed to think from the withdrawal of her name from the cover. The impression has been corrected by a notice stating that all editorialresponsibility is assumed by Col. Olcott for the present, and on the coverhis name appears as conducting the Journal "pro tem."

LUCIFER continues to be deeply instructive, and militant. The noteson Light on the Path are very valuable and all the articles by H. P.Blavatsky are full of occult suggestions. Her article on the EsotericCharacter of the Gospels is full of information, and should be studied by allWestern dabblers in Christian Mysticism before false ideas obtain firmlodgment.--------------

THEOSOPHICAL ACTIVITIES

IN AMERICATHE EXOTERIC BRANCH SOCIETIES in the U.S. now number

fifteen.

CHICAGO BRANCH T.S., held its annual meeting Dec. 2, inst., andreelected all its officers of last year, adding a second Vice President. 24members were added during the year, and 7 old members retired, 5 for thepurpose of forming a new Branch. Meetings have increased in interest andharmony has prevailed. They believe that true progress lies only throughtrue union. Open discussions on theosophical questions have been ameans of growth. The Prest., Bro. Sexton, has been of great assistance aswell as others. The Cor. Sec. is Mrs. M. L. Brainard.

------------1. Bhagavad-Gita; or the Lord's Lay: (1887), Ticknor & Co., Boston,

$2.00.--------------- 319

The Hermetist, a small monthly, is published by members of the

Ramayana T.S. of Chicago, and edited by Bro. W. P. Phelon.

BOSTON - The Branch here has become very active recently. Interesting papers were lately read by new members. Bro. C. R. Kendall,who as President led the Branch to its present excellent condition, retiredfrom that office, and Bro. J. Ransom Bridge has taken his place.

KRISHNA T. S. of Philadelphia - In consequence of the absence ofBro. Redwitz, the affairs of the Branch are conducted by other members,one of whom has specially devoted to it a room on Walnut St., where thelibrary is kept, and which members can use when they please. Bro.Redwitz has given several books.

THE ISHWARA THEOSOPHICAL SOCIETY, of Minneapolis, Minn.,has just been chartered. Dr. La Pierre is President. Fuller particulars willappear in February.

THE ARYAN T.S. of N. Y., continues its activity. Meetings are heldevery week. The library is much in use. Recently a series of papers onKarma have been read and discussed. New members who are in earnesthave joined. The library has received last month, two pamphlets from afriend, and Mrs. Chandos Leigh Hunt's book on mesmerism from Bro. PaulMilitz. At the meeting December 27th, Bro. Stearns, of the Boston T.S.,visited the Aryan and read an interesting and valuable paper.

No. 4 OF THE ABRIDGEMENTS OF DISCUSSIONS has beenprinted and partially distributed. Its contents are interesting. A valuablenote from an eminent physician, an F. P. S., is on hand for No. 5, treatingof the pineal gland. Copies of No. 4 for distribution can be had byaddressing Box 2659 enclosing stamps for postage.

IN INDIABy the time this issue of THE PATH is distributed the Annual

Convention will have been held at Madras. It will be very large andinteresting.

Among the new Indian members is Mr. A.V. Nursing Row, F.R.A.S.,F.R.G.S., Director of the Vizagapatam Astronomical Observatory. Wemention this merely as an offset to the repeated statements, emanatingfrom India missionary headquarters, that the Society makes no headwayamong intelligent Hindus. The fact is that it makes headway among no

other class there, for the unintelligent do not speak English.We notice also that Hon. Davaram Jethmal of the Legislative Council

at Bombay, Dr. Rain Das Sen of Berhampore, a popular author, and theprincipal of the Madras Maharajah's college, all of whom died recently,were members of our Society.

At Bezwada, and at Ellore (Godavari District), in September, newBranches were organized by Col. Olcott.

On October 6th, a Branch was formed under the title of MasulipatamTheosophical Society.

IN JAPANA charter has been granted to Mr. Kinzo Hirai and associates to form

a Branch Society at Kiyoto.

IN AUSTRIAA strong Branch has been formed at Vienna, with Herr Friedrich

Eckstein, as President, and Herr Dr. Graevell, as Secretary. Its rulespermit only vegetarians as members. It will be extremely active.------------------ 390

A THEOSOPHICAL TRACT [Issued by New York Theosophists for Distribution]

No. 1

AN EPITOME OF THEOSOPHY

Theosophy, the Wisdom-Religion, has existed from immemorial time. It offers us a theory of nature and of life which is founded upon knowledgeacquired by the Sages of the past, more especially those of the East; andits higher students claim that this knowledge is not something imagined orinferred, but that it is seen and known by those who are willing to complywith the conditions. Some of its fundamental propositions are:

1. - That the spirit in man is the only real and permanent part of hisbeing; the rest of his nature being variously compounded, and decay beingincident to all composite things, everything in man but his spirit isimpermanent.

Further, that the universe being one thing and not diverse, andeverything within it being connected with the whole and with every other, of

which upon the upper plane above referred to there is a perfect knowledge,no act or thought occurs without each portion of the great whole perceivingand noting it. Hence all are inseparably bound together by the tie ofBrotherhood.

2. - That below the spirit and above the intellect is a plane ofconsciousness in which experiences are noted, commonly called man's"spiritual nature": this is as susceptible of culture as his body or hisintellect.

3. - That this spiritual culture is only attainable as the grosserinterests, passions, and demands of the flesh are subordinated to theinterests, aspirations, and needs of the higher nature; and that this is amatter of both system and established law.

4. - That men thus systematically trained attain to clear insight intothe immaterial, spiritual world, their interior faculties apprehending Truth asimmediately and readily as physical faculties grasp the things of sense, ormental faculties those of reason: and hence that their testimony to suchTruth is as trustworthy as is that of scientists or philosophers to truth intheir respective fields.

5. - That in the course of this spiritual training such men acquireperception of and control over various forces in Nature unknown to others,

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and thus are able to perform works usually called "miraculous," thoughreally but the result of larger knowledge of natural law.

6. - That their testimony as to super-sensuous truth, verified by theirpossession of such powers, challenges candid examination from everyreligious mind.

Turning now to the system expounded by these Sages, we find as itsmain points: -

1. - An account of cosmogony, the past and future of this earth andother planets, the evolution of life through mineral, vegetable, animal, andhuman forms.

2. - That the affairs of this world and its people are subject to cycliclaws, and that during any one cycle the rate or quality of progressappertaining to a different cycle is not possible.

3. - The existence of a universally diffused and highly etherealmedium, called the "Astral Light" or "Akasa," which is the repository of allpast, present, and future events, and which records the effects of spiritualcauses and of all acts and thoughts from the direction of either spirit or

matter. It may be called the Book of the Recording Angel.4. - The origin, history, development, and destiny of mankind.

Upon the subject of Man it teaches: - 1. - That each spirit is a manifestation of the One Spirit, and thus a

part of all. It passes through a series of experiences in incarnation, and isdestined to ultimate re-union with the Divine.

2. - That this incarnation is not single but repeated, each individualitybecoming re-embodied during numerous existences in successive racesand planets, and accumulating the experiences of each incarnationtowards its perfection.

3. - That between adjacent incarnations, after grosser elements arefirst purged away, comes a period of comparative rest and refreshment, thespirit being therein prepared for its next advent into material life.

4. - That the nature of each incarnation depends upon the merit anddemerit of the previous life or lives, upon the way in which the man haslived and thought; and that this law is inflexible and wholly just.

5. - That "Karma," - a term signifying two things, the law of ethicalcausation, (Whatsoever a man soweth, that shall he also reap), and thebalance or excess of merit or demerit in any individual, determines also themain experiences of joy and sorrow in each incarnation, so that what mencall "luck" is in reality ''desert," - desert acquired in past existence.

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6. - That the process of evolution up to re-union with the Divinecontemplates successive elevations from rank to rank of power andusefulness, the most exalted beings still in the flesh being known as Sages,Rishees, Brothers, Masters, their great function being the preservation atall times, and, when cyclic laws permit, the extension, of spiritualknowledge and influence among humanity.

7. - That when union with the Divine is effected, all the events andexperiences of each incarnation are known.

As to the process of spiritual development it teaches.-1. - That the essence of the process lies in the securing of supremacy

to the highest, the spiritual, element of man's nature.2. - That this is attained along four lines, among others,(a.) The eradication of selfishness in all forms, and the cultivation of

broad, generous sympathy in and effort for the good of others.

(b.) The cultivation of the inner, spiritual man by meditation,communion with the Divine, and exercise.

©.) The control of fleshly appetites and desires, all lower, materialinterests being deliberately subordinated to the behests of the spirit.

(d.) The careful performance of every duty belonging to one's stationin life, without desire for reward, leaving results to Divine law.

3. - That while the above is incumbent on and practicable by allreligiously-disposed men, a yet higher plane of spiritual attainment isconditioned upon a specific course of training, physical, intellectual, andspiritual, by which the internal faculties are first aroused and thendeveloped.

4. - That an extension of this process is reached in Adeptship, anexalted stage, attained by laborious self-discipline and hardship, protractedthrough possibly many incarnations, and with many degrees of initiationand preferment, beyond which are yet other stages ever approaching theDivine.

As to the rationale of spiritual development it asserts: -1. - That the process is entirely within the individual himself, the

motive, the effort, the result being distinctly personal.2. - That, however personal and interior, this process is not unaided,

being possible, in fact, only through close communion with the SupremeSource of all strength.

As to the degree of advancement in incarnations it holds: - 1. - That even a mere intellectual acquaintance with Theosophic truth

has great value in fitting the individual for a step upwards in his next earth-life, as it gives an impulse in that direction.

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2. - That still more is gained by a career of duty, piety, andbeneficence.

3. - That a still greater advance is attained by the attentive anddevoted use of the means to spiritual culture heretofore stated.

It may be added that Theosophy is the only system of religion andphilosophy which gives satisfactory explanation of such problems as these:

1. - The object, use, and inhabitation of other planets than this earth.2. - The geological cataclysms of earth; the frequent absence of

intermediate types in its fauna; the occurrence of architectural and otherrelics of races now lost, and as to which ordinary science has nothing butvain conjecture; the nature of extinct civilizations and the causes of theirextinction; the persistence of savagery and the unequal development ofexisting civilization; the differences, physical and internal, between thevarious races of men; the line of future development.

3. - The contrasts and unisons of the world's faiths, and the commonfoundation underlying them all.

4. - The existence of evil, of suffering, and of sorrow, - a hopelesspuzzle to the mere philanthropist or theologian.

5. - The inequalities in social condition and privilege; the sharpcontrasts between wealth and poverty, intelligence and stupidity, cultureand ignorance, virtue and vileness; the appearance of men of genius infamilies destitute of it, as well as other facts in conflict with the law ofheredity; the frequent cases of unfitness of environment aroundindividuals, so sore as to embitter disposition, hamper aspiration, andparalyzed endeavor; the violent antithesis between character andcondition; the occurrence of accident, misfortune, and untimely death; - allof them problems solvable only by either the conventional theory of Divinecaprice or the Theosophic doctrines of Karma and Re-incarnation.

6. - The possession by individuals of psychic powers, - clairvoyance,clairaudience, &c., as well as the phenomena of psychometry andstatuvolism.

7. - The true nature of genuine phenomena in spiritualism, and theproper antidote to superstition and to exaggerated expectation.

8. - The failure of conventional religions to greatly extend their areas,reform abuses, re-organize society, expand the idea of brotherhood, abatediscontent, diminish crime, and elevate humanity; and an apparentinadequacy to realize in individual lives the ideal they professedly uphold.

The above is a sketch of the main features of Theosophy. theWisdom-Religion. Its details are to be found in the rapidly-growingliterature upon

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the subject, catalogues of which may be had by enclosing a stamp to THEPATH, P.O. Box 2659, New York City, or to the Occult Publishing Co., 120Tremont St., Boston, Mass. There are three stages of interest:

1. - That of intellectual inquiry, - to be met by works in Public

Libraries, etc.2. - That of desire for personal culture, - to be met partly by the books

prepared for that specific end, partly by the periodical Magazinesexpounding Theosophy. The three leading ones are The Theosophist,(Adyar, Madras, India; subscription $5); Lucifer - the Light-Bringer, (15York St., Covent Garden; London, England; subscription 12 shillings); The Path, (P.O. Box 2659, New York City; subscription $2).

3. - That of personal identification with the Theosophical Society, anassociation formed in 1875 with three aims, to be the nucleus of aUniversal Brotherhood; to promote the study of Aryan and other Easternliteratures, religions, and sciences; to investigate unexplained laws ofnature and the psychical powers latent in man. Adhesion to the first only isa pre-requisite to membership, the others being optional. The Societyrepresents no particular creed, is entirely unsectarian, and includesprofessors of all faiths, only exacting from each member that toleration ofthe beliefs of others which he desires them to exhibit towards his own.

Membership in the Theosophical Society may he either "at large" orin a local Branch. Applications for membership in a Branch should beaddressed to the local President or Secretary; those "at large" to anyBranch President or to the General Secretary, Wm. Q. Judge, P.O. Box2659, New York, and the latter should enclose $2, for entrance fee and 50cents for diploma, yearly dues being $1. Information as to organization andother points may also be obtained from the latter address, return postagebeing enclosed.

Branches of the Society now exist in New York, Philadelphia,Chicago, St. Louis, San Francisco, Los Angeles, (Cal.), Santa Cruz, (Cal.),Rochester, (N.Y.), Minneapolis, (Minn.), Washington, (D,C.), Cincinnati,(O.), Boston, and Malden, (Mass.)

Copies of this circular for distribution mat be had from the GeneralSecretary, at the rate of $1.00 per hundred.-------------------

"It is better to do one's own duty, even though devoid of excellence,than to perform another's duty well."

O M----------------------

A U M

I am the cause; I am the production and dissolution of the whole ofnature. There is no superior to me. O conqueror of wealth! On me is allthe Universe suspended as the bead-gems on a necklace. - Bhagavad-Gita

Should one fly even after furnishing oneself with thousands uponthousands of wings, and even though one should have the velocity ofthought, one would never reach the end of the Great Cause. - Sanat-sujatiya, Ch. VI

THE PATH------------------------------------------------------------------------------------------------------Vol. II February, 1888 No.11------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, healone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

THE BHAGAVAD-GITA

(Continued from January number)

SECOND CHAPTER

"And now, under the Lotus in the Heart, glows the lamp of the Soul. Protected by the gods who there stand guard, it sheds its soft rays in everydirection."

A mighty spirit moves through the pages of the Bhagavad-Gita. Ithas the seductive influence of beauty; yet, like strength, it fills one as withthe sound of armies assembling or the roar of great waters; appealingalike to the warrior and the philosopher, it shows to the one the

righteousness of lawful action, and to the other the calmness which resultsto him who has reached inaction through action. Schlegel, after studyingthe poem, pays tribute to it in these words: "By the Brahmins, reverence ofmasters is considered the most sacred of duties. Thee therefore, first,most holy prophet,

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interpreter of the Deity, by whatever name thou wast called among mortals,the author of this poem, by whose oracles the mind is rapt with ineffabledelight to doctrines lofty, eternal, and divine - thee first, I say, I hail, andshall always worship at thy feet."

The second chapter begins to teach philosophy, but in such a waythat Arjuna is led on gradually step by step to the end of the dialogue; andyet the very first instructions from Krishna are so couched that the end andpurpose of the scheme are seen at the beginning.

Although philosophy seems dry to most people, and especially tominds in the Western world who are surrounded by the rush of their newand quite undeveloped civilization, yet it must he taught and understood. Ithas become the fashion to some extent even in the Theosophical Societyto scout careful study or practice and go in for the rapid methodsinaugurated in America. In many places emotional goodness is declared toexceed in value the calmness that results from a broad philosophicalfoundation, and in others astral wonder seeking, or great strength of mindwhether discriminative or not, is given the first rank. Strength withoutknowledge, and sympathetic tears without the ability to be calm, - in fine,faith without works - will not save us. And this is one of the lessons of thesecond chapter.

The greatest of the Ancients inculcated by both symbols and booksthe absolute necessity for the acquirement of philosophical knowledge,inasmuch as strength or special faculties are useless without it. ThoseGreeks and others who recorded some of the wisdom of the elderEgyptians well illustrated this. They said,"that in the symbols it was shown,as where Hermes is represented as an old and a young man, intending bythis to signify that he who rightly inspects sacred matters ought to be bothintelligent and strong, one of these without the other being imperfect. Andfor the same reason the symbol of the great Sphynx was established; thebeast signifying strength, and the man wisdom. For strength whendestitute of the ruling aid of wisdom, is overcome by stupid astonishmentconfusing all things together; and for the purpose of action the intellect is

useless when it is deprived of strength." So, whether our strength is that ofsympathy or of astral vision, we will be confounded if philosophicalknowledge be absent.

But, so as not to he misunderstood, I must answer the question thatwill be asked, "Do you then condemn sympathy and love, and preach acold philosophy only?" By no means. Sympathy and emotion are as muchparts of the great whole as knowledge, but inquiring students wish to knowall that lies in the path. The office of sympathy, charity, and all other formsof goodness, so far as the effect on us is concerned, is to entitle us to help. By this exercise we inevitably attract to us those souls who have the

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knowledge and are ready to help us to acquire it also. But while we ignorephilosophy and do not try to attain to right discrimination, we must passthrough many lives, many weary treadmills of life, until at last little by littlewe have been forced, without our will, into the possession of the properseeds of mental action from which the crop of right discrimination may begathered.

Arjuna asks Krishna:"As I am of a disposition which is affected by compassion and the

fear of doing wrong, my mind is bewildered. Tell me truly what may bebest for me to do! I am thy disciple, wherefore instruct me in my duty, whoam under thy tuition; for my understanding is confounded by the dictates ofmy duty, and I see nothing that may assuage the grief which drieth up myfaculties, although I were to obtain a kingdom without a rival upon earth ordominion over the hosts of heaven."

Krishna, now the Guru - or spiritual teacher - of Arjuna, makes a replywhich is not excelled anywhere in the poem: pointing out the permanenceand eternal nature of the soul, the progress it has to make throughreincarnation to perfection, the error of imagining that we really do anythingourselves, and showing how all duties must be performed by him whodesires to reach salvation. The words used by the Blessed Lord inspeaking of the soul cannot be added to by me. He says:

"The wise grieve not for dead or living. But never at any period did I,or thou, or these Kings of men, not exist, nor shall any of us at any timehenceforward cease to exist. As the soul in the body undergoes thechanges of childhood, prime, and age, so it obtains a new body hereafter; a sensible man is not troubled about that. But the contact of the elements,O son of Kunti! which bring cold and heat, pleasure and pain, which come

and go and are temporary, these do thou endure, 0 Bharata! [1] For thatman whom, being the same in pain and pleasure and ever constant, theseelements do not afflict, is fitted for immortality. There is no existence forwhat does not exist, nor is there any non-existence for what exists. ....Know this, that that by which all this universe is created is indestructible. No one can cause the destruction of this inexhaustible thing .... He whobelieves that this spirit can kill, and he who thinks it can be killed, both ofthese are wrong in judgment. It is not born, nor dies at any time; it has noorigin, nor will it ever have an origin. Unborn, changeless, eternal both asto future and past time, it is not slain when the body is killed. How can thatman, O Son of Pritha! who knows that it is indestructible, constant, unborn,and inexhaustible, really cause the death of anybody or kill anybodyhimself? As a man abandons worn-cut clothes and takes other new ones,so does the soul quit worn-out bodies and enter other new ones. Weaponscannot cleave it. Fire cannot burn it, nor can water wet it, nor wind dry it. Itis constant, capable of going everywhere, firm, immovable, and eternal. Itis said to be invisible, incomprehensible, immutable. Therefore, knowing itto be such, thou art not right to grieve for it."

--------------1. In this verse - the 14th - Krishna calls Arjuna by two names first -

as son of Kunti (his mother), and second - as Bharata (descendant of themighty Bharata). He is reminded of his earthly origin in the beginning whenreference is made to the elements that produce bodily sensations and atthe end, when adjured to endure these changes, his attention is directed toa great and powerful, spiritual, paternal ancestor. All of this is significant. -B.----------------- 328

This is the same doctrine as is found in the Isavasaya-Upanishad: The Identity of all Spiritual Beings, and Resignation. And by "SpiritualBeings" is meant all life above the inorganic, for Man is not admitted to bematerial. There is only one life, one consciousness. It masquerades underall the different forms of sentient beings, and those varying forms with theirintelligences mirror a portion of the One Life, thus producing in each a falseidea of egoism. A continuance of belief in that false ego produces acontinuance of ignorance, thus delaying salvation. The beginning of theeffort to dissipate this belief is the beginning of the Path: the totaldissipation of it is the perfection of Yoga, or union with God. The entry

upon that Path cannot be made until resignation is consummated; for, asthe Upanishad and the Bagavad-Gita say:

"All this: whatsoever moves on earth, is to be surrendered to theLord - the Self. When thou hast surrendered all this; then thou mayestenjoy."

If this be true, then how necessary to consider philosophy so as to beable to cut off the false belief? And how useless to pursue occultismmerely for your own benefit? You may know all about currents andpolarities, about any and every phenomenon possible in the astral world,but with the death of your body it is lost, leaving to you only the amount ofreal Spiritual advance you happen to have made. But once resign and allis possible. This will not ruin your life nor destroy any proper ideals; poorand petty ideals had better be at once lost. It may seem that all ideals aregone, but that will be only the first effect of taking this step.

We must be ready to say at any moment under whatevercircumstances, whether expected or unexpected: "It is just what I in factdesired." For only those ideals can be dissipated which rest upon a lowerbasis than the highest aim, or which are not in accord with Nature's (God's)law. And as our aim ought to be to reach the supreme condition and tohelp all other sentient beings to do so also, we must cultivate completeresignation to the Law, the expression and operation of which is seen in thecircumstances of life and the ebb and flow of our inner being. All that canbe gotten out of wealth, or beauty, or art, or pleasure, are merely pools ofwater found along our path as it wanders through the desert of life. If weare not seeking them their appearance gives us intense pleasure, and weare thus able to use them for our good and that of others just so long as theLaw leaves them to us; but when that superior power removes them, wemust say: "It is just what I in fact desired." Any other course is blindness. All the passing shows of life, whether fraught with disaster or full of fameand glory, are teachers; he who neglects them, neglects opportunitieswhich seldom the gods repeat. And the only way to learn from them isthrough the heart's resignation; for when we become in heart completelypoor, we at once are the treasurers and disbursers of enormous riches,

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Krishna then insists on the scrupulous performance of natural duty.[1]

And considering thine own duty as a Kshatriya, thou art not right towaver. For there is nothing better for a Kshatriya than lawful war." [2]

In order to see more clearly the occasion for his insistence uponperformance of duty, we must remember that at the opening of the battleArjuna "threw down his bow and arrows." This, in India, meant that he thenresolved to desert the circumstances in which Karma had placed him andto become an ascetic, or, as has been frequently proposed by Westernstudents, he wished to get away from a state of Society which offeredapparent obstruction to spiritual culture. But Krishna refers him to his birthin the Kshatriya - or Warrior - caste, and to the natural duty of a Kshatriya,which is war. The natural caste of Arjuna might have been represented asthat of Merchant, but wisely it was not, for this is the book of action, andonly a warrior fitly typifies action; [3] so his natural duty will stand forwhatever be that of any man. We are not to shirk our Karma; by abhorringit we only make new Karma. Our only true course is to "let the motive foraction be in the action itself, never in its reward; not to be incited to actionby the hope of the result, nor yet indulge a propensity to inertness." [4] This advice and the direction [5] to see the one Spirit in all things and allthings in It express the gist of the Bhagavad-Gita's teaching as to theproper attitude to be assumed by those striving after salvation.

In verse 40 Krishna alludes to this system as being one of initiation:"In this no initiation is lost, nor are there any evil consequences, and

even a little of this practice saves from great danger; there is nodestruction of nor detriment to one's efforts."

Although not proclaimed in the newspapers nor advertised here andthere through Secretaries, Delegates, and "Doors," this is the mother andthe head of all systems of initiation. It is the progenitor of the mysticRosicrucians, who have adopted the lotus and changed it into a rose, [6] and all the other hundreds of initiating occult societies are merely faint andin-

-----------1. Some students, as well as critics, have said that theosophy

teaches a running away from family and from the world, and that neitherknowledge nor salvation can be gained without a ridiculous asceticismwhich would upset the natural order. This is wrong. And when it isbelieved to be a fact - now asserted by me in confidence of support from allreal theosophists - that the Blessed Masters who ordered the founding ofour Society constantly read and inculcate the Bhagavad-Gita's philosophy,we perceive that such assertions against the Society's aims are incorrect. -B.

2. Verse 31.

3. My opinion is that the Kshatriya caste is the greatest. TheBrahmans, it is true, have always had more veneration paid them as beingspiritual teachers and thus representing the head of Brahma; but in someof the Aryan sacrifices there is an occasion when the Kshatriya ranks theBrahman. The latter are more the conservators of true Doctrine; but whenthe time comes for the "gods to descend in order to establish a newharmony on earth," they always begin with a warrior. Osiris who educatedand solidified the Egyptians was a warrior, and the mysteriousMelchisedek, who blessed Abraham, was Prophet, Priest, and King, that is- warrior. Then, too, the warrior caste could learn and speak the Vedas aswell as engage in war, whereas the Brahman's only duty was that of ateacher and not fighter. The Kshatriya therefore stands in the position ofmediator between the action of the body of Brahma and the calm inactionof Brahma's head, - B.

4. Verse 47. 5. Chapter 13.6. The probability is, that the Rosicrucian "rose" was altered from the

lotus because the latter flower was not understood in Europe, whereas therose was; and the rose is the nearest to the lotus, taken all in all. In Japanthe lotus in the heart is adhered to; they say that by directing attention tothe heart, it is found to burst open into a lotus of eight petals, in each ofwhich resides one power, while in the centre sits the lord of all. - B.--------------- 330

complete copies of this real one; but, unlike those, it has never dissolved. It is secret, because, founded in nature and having only real Hierophants atthe head, its privacy cannot be invaded without the real key. And that key,in each degree, is the aspirant himself. Until that aspirant has become infact the sign and the key, he cannot enter the degree above him. As awhole then, and in each degree, it is self-protective.

Thus including all other systems, it is the most difficult of all; but asat some time, in this life or in a succeeding age, we must perforce enterthis Lodge, the attempt at entry might as well be made at once. Of this wewill speak in our next.

- William Brehon

(To be continued)---------------

THE SEERESS OF PREVORST

Through the kindness of Dr. Hubbe-Sehleiden, the editor of TheSphynx, the excellent German magazine devoted to occult and psychicalsubjects, THE PATH is enabled to reproduce from that publication thebeautiful drawing of the Seeress or Prevorst by Gabriel Max, the eminentGerman painter. This picture was given, with various other admirableillustrations, in connection with an article written by Baron du Prel incommemoration of the hundredth anniversary of the birth of JustiniusKerner, the biographer of the Seeress. This portrait is an ideal conceptionof the artist's, a "Fantasie-Bild," there having been only a silhouette profile-likeness extant, but as Gabriel Max is a painter of exceptional spiritualpower, it seems not at all unlikely that he should, though unconsciously,have perceived the true likeness psychically. It corresponds very closelywith the description of the Seeress given by Dr. Kerner, particularly in thepenetrating and soulfully luminous eyes.

The very careful account written by Dr. Kerner made the Seeress ofPrevorst one of the most famous of somnambulists, or sensitives, andKerner's book, with its evidence, supported as it is by a mass ofcorroborative testimony from unimpeachable sources, is a veritable mine ofinformation for all engaged in psychical research. It seems remarkable thatmore attention has not been given to it by the scientific investigators, for,however much it may have been scouted in the earlier days of this centuryby the chronic skeptics, it turns out that many of the phenomena describedwith such minutiae by Dr. Kerner tally exactly with those detailed in theaccounts of the experiments made by Dr. Charcot and his staff at theSalpetriere in Paris, which are now accepted without question by thescientists. Therefore a great proportion of those phenomena being verifiedby subsequent experience, it is justifiable to assume the same correctnessfor the entire narrative. Indeed, so high

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was the character of Dr. Kerner both as a physician and a poet that none ofhis contemporaries ventured to impeach his integrity, but the skepticscontented themselves with asserting that he must have been imposedupon; their reasons given for so believing being, as usual in such cases, ofso slender a character that, if raised as objections in any department ofphysical science, they would make the person using such argument

ridiculous among his contemporaries.Friederika Hauffe was born in the little mountain village of Prevorst, in

the midst of the Black Forest, in the year 1801. Psychical sensitiveness, asis apt to be the case in such instances, was hereditary in her family, andsome interesting incidents are told concerning her grandfather'sexperiences. As a child she had various remarkable happenings in theway of dreams and visions, but her nature was not a morbid one; sheseem to have her full share of the lightness and gaiety of girlhood. As sheripened into womanhood her inner life unfolded more and more, and shewas afflicted with an illness which promoted her psychical development,but the injudicious treatment to which she was subjected through theignorance of her family injured her health irretrievably. All sorts ofexperiments seem to have been tried with her, including magnetictreatment from various persons, not excepting two or three blackmagicians, and the mixture of influences from conflicting personalities hada most damaging result, in deranging her nervous system. When at lastshe was brought to Weinsberg and placed in the skillful hands of Dr.Kerner, recovery was hopeless, and the most that could be done was toameliorate her sufferings and prolong her life for a few years.

She became a member of Dr. Kerner's household, and that excellentphysician thus had exceptional opportunities for the study of her case,which he fully availed himself of, making each day in his notebooks, withGerman-like thoroughness, minute entries of all occurrences. Like manysomnambulistic patients, she often prescribed for herself while in themagnetic sleep. Before she came to Dr. Kerner's these instructions wereoccasionally heeded with good results, but to her ignorant friends many ofthe things prescribed seemed nonsensical, and were neglected: had theybeen heeded the results might have been very different. Among otherthings detailed directions were given for the construction of a certaincurious magnetic machine, and drawings were made by her for the same. No attention was paid to this at the time, but several years afterwards,while she was with Dr. Kerner, the directions were repeated and thedrawings were again made with great care; it was said through her thathad this machine been made when first directed it would have cured her,but now it was too late to do more than relieve her suffering. The machinewas made exactly according to directions, and the predicted result wasaccomplished. Its principle was that of the generation of a very gentleelectric current by the use of certain herbs. To the casual

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observer it seemed hardly possible that anything could have been reallyaccomplished by the use of such slight means as a handful of herbs(camomile and St. Johnswort) in connection with a machine of wood, glass,and steel, with woolen cords. It is only recently that science hasdemonstrated that slight electrical currents are set in motion even by suchinconsiderable materials, thereby confirming the assertion made by tileSeeress in her magnetic state. She said that the electricity produced bythe ordinary machine was too strong and intense to be of benefit; thegentle current generated by these vegetable substances was what wasneeded. Herein may lie a most valuable hint for medical science and,indeed, it seems as if it were already tending in this direction. It might beworth while to construct a machine after the pattern given by her designsare published in the German edition of Kerner's work, together with thehighly interesting plates giving the wonderful inner language spoken andwritten by the Seeress, together with the drawings of the "life" and "sun"circles of deeply mystical significance, which alone are worthy of profoundstudy by the earnest seeker.

This machine was called a "Nerve-tuner" (Nervenstimmer), and itseems likely that it might prove very effective in nervous diseases. Thehistory of the Seeress shows that all vegetable and mineral substanceshave their peculiar occult properties, either beneficial or injurious. Herprescriptions included some things which would probably prove valuableadditions to the Materia Medica. St. Johnswort appears to have strikinglysensitive properties, and laurel leaves were particularly effective whenused in amulets. Great care was taken to provide that leaves and othersubstances should be used in certain numbers, according to the purposeintended. In fact, in all her directions, the number seemed to be a mostimportant factor, whether it were the number of things used, the number ofapplications to be made, or the number of the hour of day, and so on.

All the phenomena, or nearly all, characteristic of occultmanifestations, including modern Spiritism, took place with her, and theirgenuineness is substantiated by the testimony of many and thoroughlytrustworthy witnesses. Many of the things related of her remind us of thosetold concerning Madame Blavatsky, only in the case of the Seeress theyseem to have been done involuntarily. She was frequently levitated,articles were carried through the air in her neighborhood and at timesbrought into the room under circumstances which made it impossible thatthey should have appeared otherwise than through the solid walls, and "theastral bells" were also often sounded in her presence, their peculiarmusical tones resembling those of a triangle, corresponding to the

descriptions given by Mr. Sinnett and other friends of Madame Blavatsky. She also projected her astral body, which was seen in other and distantplaces, and she told what was going on at a distance under circumstanceswhich gave the strongest proofs of the

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accuracy of her vision. Her sensitive nature was much afflicted by KamaLoca entities, as we would call them, which came flocking around her, butshe did much good by turning their attention away from their earthlyattractions towards the Devachanic state.

The various degrees of her magnetic states correspond exactly withthose described by Dr. Charcot and his staff today, and some interestingparallels might be instituted by thoughtful students of such matters. It isworthy of note that she insists strongly upon the septenary division, whichagrees substantially with that given in recent occult teachings, while thevarious states of superphysical existence correspond closely with thosedescribed in Esoteric Buddhism and other modern Theosophical works.

As is apt to be the case in instances similar to hers, her statementsconcerning the mysteries beyond the physical life, when addressed moreimmediately to those around her, or brought out by their inquiries, weremore or less colored by both her own personal ideas, or theirs, concerningreligious or ethical matters, but the vein of truth might nevertheless bediscerned running beneath that which was colored by prejudices of personsand localities. But at times her soul rose beyond these influences intomore truly spiritual realms, and then great and divine truths seemed to finda profound utterance. It is in this aspect that the true occultist will find thelife of the Seeress of Prevorst well worthy of serious study. It seems as if itwere necessary that truth should be conveyed to us through an admixturewith the unessential, if not the erroneous. As we learn the value of light bythe shadows which seem to modify it, we likewise learn to recognize truthby its association with that which it illuminates and which is necessary forthe understanding of its lessons.

- B.-----------------

STRAY THOUGHTS

He who loves the Whole, attracts all the units. He who hates one

unit, repels the Whole, for in every unit the Whole is contained. Onecreature unloved has power to exclude me from the "Kingdom of Heaven,''where I can only enter by being one with the Whole.

"Love" is not desire of possession, but a type of that universalinterchange which gives and takes, takes and gives, in continual evolutionand perpetuation of Harmony. It is the divine essence seeking perfectequilibrium in the human soul.

"In his place I might do worse." To say this with my whole heart istruly to love my neighbor.

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Resistance is better than indifference. Our opponent is nearer ourcentre than the friend who listens courteously and forgets. Opposition is asign of life. Do not revile it: pass it by. A mightier than we shall conquer it: his name is Death.

A "wicked" man is one whom the Law puts to more severe tests thanmyself. When I see one who commits great wrongs, I hear in my heart thatmedieval cry: "Make way for the Justice of God!" To be unjust is in itselfthe greatest punishment. When the Law passes judgment upon man, itsjustice is injustice avenging itself upon its creator.

As in politics the neutrals are the enemies of all, so those who areinactive in soul reject both "good" and evil, and fall into the gulf of oblivion.

Why do we pride ourselves upon our virtues? They are sterile, orthey would have generated somewhat higher than virtue. A virtue whichcannot become the mother of all virtues, is an abortive Truth.

Pain is the effort of nature to restore its lost harmonies; thereforepain is joy. Joy is the effort of nature to disturb the proportions of harmonyby the exclusive appropriation of a selected note; therefore joy is pain. These together are the second lesson of life. The first is sex, itself apermitted discord whereby true harmony is better conceived.

The devout mind may sink a plummet into the soul. It cannot soundthose depths. But it can awaken and arouse them, and they will go throughsome heavenly motions which mind may understand and record.

True Will is an instinctive motion of soul towards spirit.No Karma is "bad" Karma. What we call evil fortune is simply

nature's effort at re-adjustment.Falsehood has ever a larger following than Truth. But the followers of

Falsehood represent numbers only, while those of Truth stand for unknownquantities.

High places are points of culmination. Princes can only be judged bythe general applications of laws. The subtle alchemy of royalty transmutesthe heart's essences from volatile to deadly.

If you wish to destroy Karmic effects, destroy the fixed consciousnessof "yourself." Live in the universal life and you will only inherit the universalKarma. This is "good," for the Karma of the manifestation is to return to themanifestor.

When we conceive the highest ideal of the Deity, we consciouslyenter its Being. When we have realized this ideal, the Deity consciouslyenters our Being. The ultimate of Being is one.

- Jasper Niemand, F.T.S.--------------- 335

THE LESSONS OF KARMA

"There's a divinity that shapes our ends, "Rough-hew them how we will."

The idea most usually attached to the word Karma is, a power,inherent in the nature of things, - by the action of which good deeds arerewarded with happiness, while evil deeds bring suffering and pain. According to this view, Karma becomes a sort of moral police, continuallyadjusting and correcting the errors and extravagances of the human race,and vigilantly providing that none shall trespass on the domain of another.

Karma has been described as an application of the Law of Action andRe-action to the mental forces, and its spirit has been summed up in thewords: "Whatsoever a man soweth, the same shall he also reap." And allthis is undoubtedly true; and these ideas, when displacing the belief thatoccurrences are merely accidental and fortuitous, are of the highestimportance; but though true in itself, this idea falls far short of the wholetruth: for when examined scientifically it is found to be aimless; thecontinual action of this compensatory law, its perpetual adjusting andcorrecting, is mere temporizing, it goes nowhither. It is nothing more thanthe endless swingings to-and-fro of an isolated pendulum. The pendulumis merely mechanical, and, when detached is unnatural; for all nature hasa purpose, and moves ever onward. Nature is organic; much more so issuper-nature.

If the limited view of Karma be compared to a pendulum, its true

action might be represented by a tree; [1] and its rewards andpunishments may be compared to leaves, produced in spring only to fall inautumn and again produced the next spring, only again to fall. But the treeis better than it was a year ago; the pendulum merely does its work toundo it again; but not so the tree. It has added something to itself by everyeffort, it has assimilated to itself an enlarged territory won from theinorganic world.

The force within and behind the tree works forward, and for definiteends, and this fact makes the tree a fitting emblem of the law of Karma.

Observation of life teaches us that beyond the mere rewarding, orcompensatory action of pain and pleasure, they have another use; thisdeeper use is for discipline - development. In the light of subsequentinsight, events which at the time seemed quite insignificant and objectlessappear in their true light as teachers, and the lesson which they havetaught - and for which and no other the learner was ripe, becomes evident.

By what appears at the time mere chance, one may meet a certainperson, or group of people; conversation on various subjects may take

-----------1. The symbol of the Tree is an ancient Aryan one. They said the

Tree grew head downward, its roots above. - [Ed.]-------------- 336

place; various views may be expressed, various feelings manifested: thenecessary nourishment which the learner's growth demands may bereceived quite unnoticed; and years after, a sudden necessity orcircumstance may reveal the purpose of that meeting, and may turn abeam of light on the grain of gold unconsciously received. This is true of allevents, but chiefly of persons, the greatest of events.

Persons are the great teachers, the greatest revealers in the lessonof life; we may learn through another what our single sight might neverhave perceived.

Amongst the lessons to be learned from persons, perhaps the mostimportant are those to be drawn from Sex.

Nature has grouped all human beings into two great classes, - sexes; each being complementary to the other, and this being true especially onthe mental plane. Every peculiarity of each sex, each feature whichdifferentiates it most notably from the other, is a further perfection of thiscomplementary character, an additional attraction to bind the two sexes

together in mutual harmony.And when the highest perfection of this mutual harmony is attained,

in complete good understanding and perfect sympathy, what lesson islearned?

The more perfect the sympathy - in its best sense, of sharinganother's life, and penetrating it with filaments of love, - the more nearlythis truth is apprehended: - that, far deeper than any difference betweenthe sexes, lies a radical unity and identity; though masquerading undervery different appearances, the soul of man and the soul of woman are thesame, the same in the laws which govern their life, in their nature, and intheir divinity.

It would seem that Life, the great teacher, having brought theevolving souls to vivid individual consciousness, and despairing of everteaching them sympathy, of ever illumining for them the inner spiritualnature of each other and revealing to them their identity, had organized thischarade of the sexes, had invented these masks of man and woman, maleand female.

Besides this perception of identity, there is another lesson taught,another object subserved, by the complementary nature of the sexes. Apoor cramped egotist enters the arena of life; all things seem to lookbitterly upon him; a cloak of perpetual misery seems thrown over him; heseems tied and bound with iron bonds, so that in the presence of others hecan never even be himself; he feels frost-bitten and crushed, and heknows that if by some miracle he could drink a deep draught of elixir andburst his bonds, he could at last walk upright - a man among men.

He is an egotist, an unfortunate, not sufficiently developed to learnthe grand lesson of sympathy, and this through no taint of evil, but becausethe stream of life is half congealed within him, awaiting some miracle, some

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angel to stir the waters into life. By and by the miracle happens; the greatteacher brings him face to face with another soul, qualified in all things tosupplement his deficiencies. At once he feels an infusion of supernalpower. In the presence of this elect one, he feels thrilled with warm wavesof celestial vigor; a part of the infinite promise of life is realised, one of theprophecies of spirit is fulfilled in joy. At last the poor egotist can burst hisbonds; he tastes the divine sweetness of sympathy with another soul; helearns that threads of gold bind soul to soul, that soul traverses soul withethereal arteries conveying to each the life of the other in addition to its

own. And he learns also one sublime lesson - the divinity of renunciation. Through giving he receives; through self-sacrifice he inherits his kingdom.

And the lesson by no means ends here, in sympathy with a singlesoul, - great and notable benefit though that be. Gaining such large goodfrom one, he learns to credit others with the same excellence; his faithextends in an ever widening circle, till at last he embraces all humanity inholy bonds of love.

If harmony teaches great lessons, great also are the lessons to belearned from discord.

All strife produces pain; as great pain to the oppressor as to theoppressed, - perhaps greater. Seek to tyrannize over another, and not onlydoes that other rise against you, but within you rises a truer self, and takesthe part of the oppressed. My every tyranny against my brother is at oncepunished by this truer self, with a corresponding weight of fear.

At last I learn the lesson, that one cannot be harmed without theharm reacting on the other, on all; that the well-being of one is inseparablefrom the well-being of all. I throw down my arms, and make amends bygenerous dealing. At once my brother's attitude changes, from enemy hebecomes friend. He has been waiting for this opportunity to acknowledgeme as brother; and once again the great teacher teaches the lesson ofsympathy. Henceforth my brother's life is a part of nay life, and the powerwe command belongs to both.

And thus the most ordinary events; and even our own errors, areturned to benefits. A firm hand, a power that sits above us, and whosesecret we cannot command, guides our evil to wider good, and turns ourerring energies into right channels.

Every event in life teaches its lesson, consciously or unconsciously,to us. If we are dull learners it may have to be repeated twice or manytimes: if we aid the teaching by ready perception, it may be taught butonce, and then we can pass on to grander problems and higher themes.

Since every event thus bears for us a secret and spiritual value, andwe cannot guess beforehand the nature of that value, is it not futile in usoffi-

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ciously to take on ourselves the direction of the lessons, with a grandassumption of omniscience; saying "To such a life I shall devote myself; such and such things shall I perform; and from such and such I shallabstain"; like an unskilled pilot without chart or compass, steering in the

dark to an unknown land.Were it not better to drop this pretense of wisdom which we cannot

make good; boldly to face events as they meet us, and with good courageand resolution to dare and endure all things, so only that the golden lessonhidden in the events be not lost?

It has been hinted that those who seek wisdom should abandon alltheir present occupations and live the life of a desert ascetic; and somehave even thought to draw down on themselves the gifts of divinity by amere mechanical walking away from their duties; but not thus is life'ssecret to be surprised, by turning the back on our appointed duties, andmore important still on the lessons then contain for us.

The books on wisdom are written in cipher; the true ascetic is hewho, without abandoning his duties, renounces all selfish aims, and leavingbehind his animal nature, takes refuge in the secret place of his soul.

Much more than this is allegorical, concealing a spiritual nature withinit; perhaps, amongst others, the saving that earth's greatest sages dwellon her loftiest mountains is an allegorical picture of the truth that thedivinest souls are those who have raised themselves furthest from earthlythings to the peaks of purity, forever embosomed in the serene azure ofspirit; for all things in the physical world have thus their inner vitalmeanings; though doubtless, were we to search earth's loftiest summitswe would come face to face with the stately forms of holy sages, for as thespiritual fact is complete so also must the earthly picture of it be complete.

Life, the great Teacher, has thus designed his lessons. For thosewhose sight is gross, the teaching is framed in physical pictures, in faces,in trees, in mountains, and in the broad bosom of earth; but those whosesight is finer perceive within each of these a deeper and truer fact, forwhich alone these have their being.

These externals, forests and hills, the restless ocean, the everlastingstars, are ever eloquent sermons hymning the divinity of spirit. The life ofthe world says, with the Erd-Geist in Faust -

"Thus at the roaring Loom of Time I ply,"And weave for God the garment thou see'st him by."

The great teacher brings to us person after person, event after event; fromeach, as we are able, we learn its lesson; from each, as we are able, wewrest its secret, a value unknown and inscrutable until we are face to facewith it.

Though at first the lesson may be bitter and unwelcome, we learn at

last that what seemed bitter was in reality most sweet, and that whatseemed hurtful

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was pregnant with healing; in our highest moods we are one with theteacher and perceive his ends; in our moments of deepest insight, weperceive that the teacher is our true self; and though we may writhe undersubsequent sharp lessons, we are willing to endure; certain that thesuffering is for our ultimate benefit.

These considerations teach no indolent and idle acquiescence in thetide of events; our duty and advantage is to throw ourselves on the side ofthe teacher and to check all perverse tendencies which else would thwartand neutralize the lesson. Let those who esteem this an easy task, try itconscientiously for a single day.

Since all events and persons have thus an interior and unapparentvalue, since all are intimately related to our development and lasting good, we infer that this truth holds for others also; and we are thus able toperceive dimly the mighty power and beneficent directing energy which liesbehind life, turning the good and evil of each to the welfare of all. Let ustherefore cast ourselves on Truth and work out our divine destiny withoutfear; this is the truest good for ourselves, and as surely is it the truest goodfor all others.

By working out our own divine destiny we gain the power of welldoing, for he alone who has access to the heart of good can do good to hisneighbor. Such laws as these teach us a noble carelessness of petty endsand events, and forbid forever all sordid taking thought for the morrow.

Perceiving the swing of these grand laws, we can boldly take in handthe game of life, with a heart for every fate. And so we find the first andlast word of Karma to be discipline - development. But discipline to whatend? Is it for the great prizes of earthly life? to glorify our three score yearsand ten?

Far otherwise is the tendency of these mighty laws; they lead not towealth so often as to poverty, not to praise and fame so often as tocontempt and obloquy, not so often to the throne as to the scaffold.

And thus, - unless we are bemocked by a lifelong illusion, unless weare the fools of a never-ending nightmare, - we have, in the sweep andtendency of these majestic laws, an intimation of our higher destiny and asure certificate of our immortal good.

"Then first shalt thou know, "That in the wild turmoil, "Horsed on the Proteus, "Thou ridest to power,"And to endurance,"

- Charles Johnston, F.T.S.---------------------- 340

THE BEAN OF PYTHAGORAS

In a recent number of the Theosophist is a paragraph in reply to anenquirer as to "why Pythagoras banned the bean," which seems to me asfar from correct as the explanations given by an Athenian skeptic whoderisively said that "beans are the substance which contains the largestportion of that animated matter of which our souls are particles," and thatthe flowers of the bean put in a vessel and buried ninety days woulddeposit in the bottom of the vessel the head of a child; concluding, amidbursts of laughter, that Pythagoras himself has made the experiment.

Beans were anciently used in casting votes by balloting, the whitebeans for affirmative and the black ones negative. When Pythagoras saidto his disciples, "Abstain from beans," he had no reference to them as anarticle of diet, for he ate them himself. What he did mean, and what hisimmediate followers already understood, was that they should abstain fromthe intrigues of politics as being antagonistic to a philosopher's pursuits.

It also couched a warning of the danger of criticizing the populargovernment.

All the divine teachers have taught in symbols and inverted language,and time has proven the wisdom of this method.

He that had "eyes to see," or "ears to hear," saw and heard then, asnow; and the poor little cursed bean is a symbol of the "letter that killeth."

If I have restored the bean to its deserved place of honor on ourtables, I have done a good work for the oncoming rule of vegetarianismunder which all true theosophists must come soon or late.

Perhaps it may be in place to say that all the supposed gastricdifficulties the bean is reported to cause may be entirely overcome byboiling, both the green and the dry, in a weak solution of soda, for ten orfifteen minutes, before reboiling, them in the usual manner.

The foregoing considerations arose in my mind because of the

question frequently raised by vegetarian occultists - in embryo - that beans,having some unknown and peculiar property of retarding spiritualdevelopment, should be eschewed by those who are cultivating psychicpowers. Nothing was certain in the matter, however, and the great fear ofbeans has seemed to have its foundation in a mystery that I hope I havesolved.

I am quite sure too that, even if the bean has any retarding influence,it cannot act upon real spiritual progress, for that rests primarily upon rightthought, speech, and action.

- H. L. Sumner, F.T.S.-------------------- 341

THE WAY OF THE WIND

It is one of the gratifying signs of the times, and a pleasing indicativestraw to point the way of the wind, that we should find in the Forum of Dec.,1887, such an article as the one by Professor W. H. Parker, entitled"Arguments for the Unseen." Disclaiming both orthodoxy and advancethought as it were, this writer presents much evidence which might havefallen from the pen of an occultist - an occultist such as he himself wouldbe if he realized the full inferences from his own statements. TheArguments are clearly, even limpidly, put, and the article must do muchgood in opening such minds as will only hear those ideas which theyconsider "safe," "sound," and acceptable to the community at large. Whatit is they wish to save, or fear to lose, unless it be the consistency ofignorance, prejudice, or limitation, and what could be more "sound" thanTruth, we do not know and will not ask of those who would be "plusroyaliste que le roi." We quote a few paragraphs of the article as its bestrecommendation to those who desire to think more, or to induce others tothink more, in the direction of the Unseen,

"He sees not his fellow man, but only an outward manifestation of anunknown force, be that force vital or chemical or other. He who believesthat man is made in the image of God, accepting our spiritual nature,realizes that even human assembly is an assembly of spirits unseen."

The above might refer either to the presence of the "astral men" ordoubles, or even to the existence of that entity known to many occultists asthe "Higher Self of the unseen world. It often implies, however, that theinhabitants of that world were in ready communication with the earth, and

this implication favors an inference that we are surrounded by an invisibleworld."

"Without touching on the many debatable phenomena that comeunder the discussion of the old psychology and the new so-called psychicalresearch, and without giving any credence to the claims of modernspiritism, we have the further fact that in life and health we are dealing withnone but invisible beings. The materialist himself must acknowledge thatthe unknown quantity which constitutes personality amid all the change anddegradation of bodily tissue, is beyond dissection, is deathless, and thatsome organizing force beyond his ken precedes and accompaniesorganism."

Compare the above with the statement in "Esoteric Buddhism" thatthe 3rd principle guides the 2nd, or Jiva, the life force, in its task of buildingup the body.

"Facts suggest that a great exaltation of senses .... may sometimesbring to sight or hearing, not phantasms, but realities never perceived inour ordinary life."

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"Since, therefore, we know scarcely anything directly, our seemingdirect knowledge of the outward world, and our seeming lack of suchknowledge in regard to any spiritual world above it, are illusive."

"Men of science least of all, should shrug their shoulders at mentionof the Unseen. In their own way they deal more with the hidden, theinvisible, the vanished, or the future, than with the tangible."

"The great Unseen, for which we have intimations and reasons, is asreal as the Seen, or more so. Enough that we know not the visible in itself,but only by some message it sends to us from afar, truly so when it seemsnearest. There is no light, no color, as we apprehend these, outside of themind. Let the vibrations cease, and everything vanishes; let the moleculescease to give forth resistant force, and nothing is tangible. Since,therefore, the physical world is so tremulous, shadowy, spiritual, it is nopresumption against a hidden universe that it affects us as somethingdreamy and unsubstantial. Granting that matter is composed of atoms, stillthere is nothing solid except to our sensations. An eminent Englishmathematician has calculated that, in a piece of dense metal, the atomsmust be as far apart as 100 men would be when distributed at equaldistances from each other over the surface of England; that is, one toevery 500 square miles. Surely no supramundane world could be much

more at variance with all that we deem firm and substantial.""Brown Sequard observed that certain cholera patients remained

clear and active in mind when their blood was becoming black and clottedin the last stages of the disease; a fact inconsistent with the identity ofmind and brain, since the latter depends on the blood for its activity."

"Analogy demands a destiny of boundless splendors and activities forthose (mankind) who begin their career on so vast a material platform."

"Man is the first of a new series - the spiritual.""If anything is temporal, it is the Seen; if anything is eternal, it is the

Unseen."All the above are theosophical teachings, and are, moreover,

elaborated and accounted for by those teachings. In respect to thestatements concerning the uncertainty of sense-evidence and the debtwhich we are under to Vibration, the following quotation from Hartmann'sExperiments may interest the general reader. A metallic rod is suspendedin a dark room: "Let the same be connected with some mechanicalcontrivance by which it can be made to vibrate and increase the vibrationsgradually to a certain extent, and we will have the following result: .... Whenthe vibrations rise to the number of more than 32 per second .... the drumof our ear then begins to vibrate in consonance with the rod, and we hear asound of deep sonorous bass. As the vibrations increase, the soundincreases in pitch and runs up through the musical scale to the

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highest note, when, at 36,000 vibrations per second, all sound ceases andthe rod becomes imperceptible to our senses. All through the long intervalfrom 36,000 up to 18 millions of vibrations per second, we can neither nearnor see the rod; but at this point it begins to affect our sense of feeling byemitting radiant heat. At a still higher rate the heat ceases, a dull red glowappears which becomes perceptible to our sight and runs up through all thecolors of the solar spectrum; through yellow, green, blue, purple, andviolet, until at eight billions of vibrations all light disappears and the rod, asfar as our senses are concerned, has ceased to exist, although itspresence can still be proved by its exhibition of chemical action."

It is interesting to note that the above phenomena follow that orderwhich occult science indicates as the creative order. Ether was first of thecreative elements; its special property is sound. Air next; its specialproperty is tangibility or affecting the sense of feeling. Fire third; itsproperty is olor, and it affects the sense of sight. Water and earth are the

most gross; they affect the senses of taste and smell; the rod in its normalcondition would be cognizable by these, and perhaps also in still moreheightened chemical action. Professor Parker also alludes to the wellknown fact that the optic nerve in ordinary men is blind to all colors belowthe red and above the violet. Professor Tyndall states this as follows, in hiswork on Light and Electricity. "The radiation composing the solar spectrumpossesses a dimension much larger than that of which the eye can takecognisance. This spectrum is in reality composed of three distinct parts.

"1st. Luminous rays, which, acting on the retina of the eye, constitutethe spectrum of seven simple colors.

"2d. Rays lying within the red ray, and which do not affect the vision,but the existence of which is scientifically demonstrated by their calorificpower.

"3d. Rays lying beyond the violet, equally invisible, but whoseexistence is not the less demonstrable by chemical tests. Thus thespectrum consists of three sorts of rays: Calorific, Luminous, andChemical, the second of which only is directly appreciable by the organ ofvision, the existence of others being ascertained by experimentalobservation involving an exercise of mind." He further states that the raysbeyond the violet "manifest their action, not in heat or light, but in theoperation of composition, decomposition, and allied phenomena," and thatall these three orders of effects result from a variation in the vibrations ofthe Etherial Medium. Clairvoyants and seers under an excitation of thesenses also see through ordinary matter, which Professor Parker hasshown us in his Arguments is far less "dense" than is ordinarily supposed.

- J. Campbel ver Planck --------------- 344

ANSWERS TO QUESTIONERS

From Adelphi.A most perplexed individual is writing to you. I have been for three

years endeavoring to study Theosophy. I have heard lectures, have readan immense amount of literature devoted to that cult, from the sages of olddown to the Sinnetts, Olcotts. and Blavatskys of the present day. I haveconned the Yoga Philosophy and I read THE PATH. Light on the Path aidsme not, nor does Bhavagad-Gita, and why? Because I am yet without thefirst steps towards practice. (Surely Theosophy - like other sciences - must

have something practical about it?) Guide me with your friendly hints. Imagine me alone in a room. How to commence? Show me the first stepupon the practical ladder! All I have heard and read seemeth to me soelaborately unintelligible that I lay it aside and beg you to instruct me in myTheosophical A B C. Astral Light! Is it a figurative light, i.e. Revelation? oris it a light, as electricity - the Heavens - coal - gives light? If abstraction(into insensibility) is necessary, can you instruct me upon Hypnotism (selfmesmerism.)? "A shining object" is advised to stare at! A mirror is ashining object, for instance. But of what avail to stare at a mirror and seereflected ugliness!

Answer - You say that for three years you have been endeavoring tostudy Theosophy. Such being the case, you will meet with but littlesuccess. Divine Wisdom can not be a subject for study, but it may be anobject of search. With the love for this same wisdom uppermost in ourhearts, we ask you if it would not be wiser to lay aside the study of socalled Theosophy and study yourself. Knowing yourself you know all men,the worlds seen and occult, and find Theo-Sophia. One cannot absorbTheosophy as a sponge does water, to be expelled at the slightest touch. Our conception of Theosophy is apt to be based upon the idea that it is anespecial line of teaching - a larger, wider, and greater doctrine than othersperhaps, but still a doctrine, and therefore limited. We must bear in mindthat the true Theosophist belongs to no cult or sect, yet belongs to eachand all; that he can find the true object of his search equally as well in theHebrew bible as in the Yoga philosophy, in the New Testament equally aswell as in the Bhagavad-Gita.

You say you have "conned the Yoga philosophy." This is notenough; merely to "con" it is not to know it. It is in fact a most practicalsystem (if yon refer to that of Patanjali), and one that will meet allrequirements you have in the way of difficulty; for it is one of the mostdifficult. It is not possible for you to judge its merits without practice: and itgives full directions. If for three years you study and practice it - aye forone year - you will find that you need no other. In these matters there is nochild's play nor the usual English and American method of mere book-learning, - we must absorb and work into the practice and the theory laiddown, for they are not written merely for the intellect but for the wholespiritual nature. There must be within the man something which he

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already knows, that leaps up and out when he scans the books of wisdom; a thing already existing, which only takes an added life or confirmation frombooks. True Theosophy has all that is practical, but many forget this; thereis no greater system of practice than that required by it.

Desire wisdom; love all men; do your duty; forget yourself; let eachthought and act of your life have for its aim the finding of divine wisdom; strive to apply that wisdom for the good of other men. If you search inevery direction, Light must come to you. Let the place in which you noware be the lonely room you speak of, and seek to find in everything themeaning. Strive to know what they are, and by what governed or caused. This is the first step. Live your life with this ever before you. Purify yourthought as well as your body. Reason all you can, feel all with your heartyou may, and when intellect and heart fail you, seek for something higher. This is the A. B. C.; it is enough for the present.

It is not Theosophy that is a science, but its application. It is not a"cult," for it covers and includes all.

The Astral Light is an actuality. It is not revelation, but a meansthrough which that which causes revelation acts. Electricity, the heavens,all lower fires, are but the shadows of the Astral Light, just as the AstralLight is but the darkness of the Ineffable Light.

Abstraction into insensibility is not intended. If it had been sointended it would be unnecessary for us to be in these bodies. If you canforget yourself sufficiently - forget that you exist as a human body, you willnot need to stare at a mirror; but so long as you realize, when staring intoa glass, whether you he pretty or ugly, you can not reach Celestialsensibility or terrestrial insensibility.

Hypnotism is the controlling of other personalities. Under this youwould be but a puppet for the thought of another. Your outer self hadbetter become a puppet for your own thought.

We seek to make the body alive, not to kill it. - Zadok

To Julius, From M.F.G.My question was perverted in December PATH, and I don't know

whether to be vexed or annoyed at it. I did not ask what the effect ofhasheesh was; in a theosophic book I saw it was said Anaestheticsopened the doors of the astral world, and made inquiry to that effect. WhatI wished to know was the explanation of the experience of finding myself,while walking down the village street, feeling as if I had walkedinterminably, or, as illustrated by Bayard Taylor, who, after taking

hasheesh, thought that while walking only a block in the city he had walkedfor ages.

If you can explain my condition or its cause at the times I speak of -they occurred twice - last summer when I had the sensation, I should beglad.

Answer - We intended no perversion. The seeming drift of the firstquestion was as to anaesthetics opening the doors of the astral world. That seemed more important than a single experience of any individual. Unless

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we knew the state of your health last summer, occupation, kind of food,and many other matters not in our purview, we could not give the cause ofmuch less explain, your condition at the time you speak of. It seemed inDecember, as it does now, that it was highly important to strangle apossible error as to anaesthetics and the astral world. Hasheesh is apartial anaesthetic, and as it apparently caused Bayard Taylor's feeling, ourprevious reply applies quite fairly.

But where such an experience is not brought on by drugs or othersubstances, it may occur from various causes, nearly all of them havingrelation to some derangement or obstruction in the body. Certainmovements or affections of the spleen bring it on, and at other times thebrain may cause it; But in nearly all cases it is felt by means of the brain. The sensation is analogous to the dream-state in which time disappears,for we know that during the sounding of the crash of a breaking plate onecan dream an experience of 20 years, with all their circumstances. In yourcase - whatever the physical predisposing cause - you had a waking dreaminterlaced with waking consciousness and connotation of objects. Thisdouble state enabled you to register the experience clearly; it gave you aglimpse of what is meant by Proclus when he says, "The period of the firstsoul is measured by the whole of time." It gave only a glimpse, becausethe sensation had relation to only one of many states composing the whole. We can refer you to many other sensations similarly partial, while at thesame time very different from yours. As, for instance: feeling and hearingthat the slightest sound - made even by a fly creeping on a paper - had theforce and mighty energy of Niagara's roar. It also gives some meaning tothe statement that "one day is as 1,000 years and 1,000 years as one day,to God."

Inasmuch as we do our best to answer, we are sorry that your"vexation and annoyance at the perversion" has apparently prevented youfrom seeing what we did mean in December. We thank you for addressingthe questions and enabling us to obtain some ideas thereupon.

- Julius-------------

TEA TABLE TALK

There is a curious old story to be found in one of the Brahmanicsacred books. It apparently refers to the trials of higher chelaship, andruns somewhat as follows.

"A young man of a very high and respectable family had an onlysister. She became a widow; and then they both renounced the world,went to a Yogee in a distant place, and offered themselves as his pupils. The Yogee said that they were not yet ripe for chelaship; that they had yetmuch bad

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Karma to exhaust, but that if they would return to their native town and livefor a time (say ten months) in a particular manner, then he would acceptthem. They agreed, and accordingly set up a shed (pandal) in their ownnative town, where they were well known for high birth and good character. The shed was in a prominent place on the high road. It had no rooms atall, but only a small enclosure which barely afforded shelter from the sun. There they lived alone together, regardless of conventionalities, alwayscheerful and even merry. The world began to slander them as badly aspossible, saying that the brother and sister were living as husband andwife. But the two pupils never defended themselves, though persecutedmost miserably. Everyone spat upon them as immoral wretches and threwstones on them. Still these two did not stir from their place, but bore allpatiently. They became the victims of even the poorest, who had beforebeen assisted by them, and of the meanest and most wicked people of thecountry. The ten months passed. The pupils found that the world had noreal charm at all. They had thus exhausted the necessary quantity of badKarma and stood the trial. They were accordingly accepted by the Yogee."

This little tale serves as an allegory. It shows us how necessary it is,when first we desire to enter the path, to exhaust our bad Karma by

patiently living it out, there where we find ourselves placed at the time. Itdemonstrates that we cannot proceed by a violent leap away from all therest of this present life, but that we must work out from it in due sequence,and that even should we attempt to make such an abrupt bound, we aresure to be sent back. Whether by the chosen Teacher or by the Lawmatters but little: we are sent back, and our sudden action has added toprevious Karma acquired by deeds wholly relating to self. We are alsoshown, on the page of this ancient book, that our effort to cast off theunreal life for the real places us in a very different position in the eyes ofthose about us, with whom we hitherto stood well. They regard us withsuspicion; our carelessness of worldly opinion, our acceptance of solitudeand poverty of spirit for the sake of the Truth and the search for the Truth,implies a reproach - though we intend none - to the lovers of the mereoutward life, and they cast a slur upon us, whether in silence or openly. Sowe enter upon a career of trouble and isolation from the outset. Itsometimes happens that through favorable circumstances, we are receivedby the world on the same outward footing, but inwardly a chill has fallenbetween us and it, even with dear friends. It is felt that we no longerbelong to the same party, that we have announced an independentjudgement, and a critical attitude at least towards all those fictions andtyrannies which the world has agreed to keep up, in the service ofconvenience, convention, custom, and false ideals. And while we shouldbe careful to do no violence to our ties and duties, (whether of family or ofstation), to keep the civic and moral laws and to some extent even thesocial rules of the civilization in which we live, still when all this is done, thequestion frequently arises: - "what can I do to prove my faith?"

It is a question often addressed to us and passed from onetheosophist to another: it is a most difficult question to answer, becausethe reply cannot be

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made to fit all circumstances. But if we take large and high ground,perhaps we can find an answer applicable to every case, in some part atleast. If we say that in the denial and uprooting of self the first active stepupon the path is taken, then we have opened up a subject of immensepossibilities. For it is not asceticism, nor mortification of the flesh, nor ruderough ways of life that we mean, but we refer to the inner attitude.

Most of us look upon the rainfall, or the failure of the crops, or anaccident detrimental to our interests, in the light of their effect upon us. Yet

these things have a greater bearing: they may conduce to universal ends. Here the first solution of our problem meets us; we must try to live in thelife of the whole; try with reason when we can, and with faith where reasonor perception fail us, to realize that all things from the fall of the leaf to thedreaded earthquake are conducted by universal law; that this law is one ofharmony; that all is well with the universe as it steadily advances along theevolutionary track, and that all must therefore be well with each one of us,as parts of this progressive whole. Our higher interests, our real interests,are served by all these joys and trials alike, and if we make sufficient effort,we can remain above them in thought; the inner attitude can be one oflofty and patient calm. The power of any and every circumstance to annoyor unbalance us on either hand is a given quantity: we ourselves are thevariants, and our vibrations to and fro, scatter, disturb, and disseminate themolecules of the inner man quite as much as they ruffle and cloud that stillsurface of the soul whose high office it is to mirror the Spirit. Let us thenstrive to raise ourselves up, and to lift others up to that far, blazing starabove the tempest, the star of Truth.

Very often we hamper ourselves by preconceived ideas to which wecling. These totally blind us to Truth. Since we do not presently know allthings, we must be somewheres in error, and very likely we are most so atjust that point where our hearts are most fixed. For attachment and hatredbind us equally to some idol of our own making. Many students who aretrying to "live the life" ask why so many very good and pious men have notbecome occultists, have not even caught a glimpse of the real goal. It isprincipally because they have erred by "violence of direction," and havetried to live by the exercise of certain selected qualities alone. They haveset a god on high whose worship has atrophied reason and narrowed faith. For mark that if you suggest to them that there may be a higher god thanthis, or a religion equally true, they are incredulous or indignant. They liveupon and within forms; they have stunted the perceptive faculties of thesoul and paralyzed its instructive desire for Truth at all costs and allhazards. This desire must lie at the root of the soul, for it was the desire tocreate and experience in matter which sent it forth from the Spirit to seekthe manifestation of Truth in this life, and which now urges its returntowards the Great Center of resplendent verities. Truth, whether manifestbelow or above, is the same, but the manifestation is different. We shutourselves out from Truth when we repel any manifestation, or confine ourbelief to any one of her modes of working in matter. In the ultimate alone isshe One. Blindness to these facts makes us take some such view as thatof an esteemed contemporary, who

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explained a doubt of the teachings of Theosophy because some"theosophical" acquaintance believed that his aged and invalid mother wasobsessed by an elemental! The Widow tittered when she read this, andremarked that she now doubted the moons of Jupiter because she knew anastronomer who had dyspeptic fits and was as cross as - as -

"As the devil in a gale of wind;" suggested Didymus.The widow, who is nothing if not conventional, gave a small shriek at

this. I noticed that she required much soothing - from Didymus, not fromme; somehow I can't soothe "worth a cent." The plumes of the fair satiristsufficiently preened, she remarked:

"You men needn't talk. Haven't we heard that some Hindu pandit soincensed that Eastern doctrines should he taught to the profane West thathe is going to tear the "Secret Doctrine" to tatters, by showing that it don'tagree with his view of Brahmanic teachings, 'more power to it' if it don't?"

"I like the cheek of those Indian ducks;" murmured Didymus.A chorus of "Absurd!" "Fancy!" " Don't be slangy!" arose. I put it

down firmly."Ladies and Gentlemen; I do not defend either attitude. To the

looker-on, they are simply delicious - as studies of human nature. They arepure hysteria. They are twinges of emotional insanity. Hysteria forhysteria, give me the female form of it. It is more likely, on the whole, to beall right at heart. In every true woman there is something nobly virile; every true man has a finer touch of his mother in him. But I beg you toobserve that we must eschew the personal view, if we are to find out truefacts. The idol-worshiper; the form-worshiper; the pedant; the emotionalenthusiast who makes a god of the mere human heart; the religionist puret simple, all these are confined to one view, and self is at the bottom oftheir creed. Even the atheist deifies self. Our instant need is to ascertainsome modicum of Truth untinged by the personal view, and to go to workon that. Our friends may be all right at heart but, Lord! what twaddle theirtongues do emit when they insist on our measuring Truth with theiryardstick. Let us listen most to the Universal Voice: it speaks, not of or inus, but through us.

Show me a self-styled "conservative" man, and I will show you a manwho lives among shadows, and in himself vainly strives to animate ashade. His friends have long gone away from the place where he stillbeholds their imaginary characters standing, lit (to his eyes) into seeminglife by the dim light of the past. With these spectres he holds converse,

and his friends try to answer him through the lifeless intermediaries; theytry to meet him for a moment on the forgotten basis of the past, and aresometimes pleased to tickle their own self-esteem with the image of animpossible consistency. Just so the scholar, overweighted by his learning,thinks that the great, living, busy world is concerned with his denunciationsof false quantities or scholastic dogma. To it these weighty facts arepuppets moved by his self importance; it is mainly concerned with Life, notwith creeds, and it soars onward, leaving him impotent and a little foolish,in the dust with his weapon of straw. If he is wise, he will not confront itwith past issues. So conservatism is im-

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possible so far as Life is concerned. Even Death is not consistent, butchanges, dissolves, and rends with furious energy. "Consistency" is aman-made product; I find no analogy in nature. When I lie down to sleep,am I the same man who rose that morning? When I rise, where is he wholay there and dreamed? Just as physical science tells us that organictissue is momently dying, changing, receiving, and transmitting, so themind also changes at the contact of every new thought, the heart with eachnew emotion. Man is an ever new or renewed being, begotten of the old,and the "conservative" is left between the horns of this dilemma: either hehas changed without being aware of it, (until some moral cataclysm revealsthe standing of the real, inner man), or he is a dead man; dead in allspiritual sense while the physical machine has not yet run down. Itbehooves us to open our minds to the possibilities of Truth, for the cause ofmost ills is in the mind. It is the predetermination of our attitude that makesit serious and injurious. "I am a believer in predestination," "I am weak anddefeated." "I cannot believe so and so." There are the mental chimeraswhich work havoc with our lives. Above them all the Serene Self looksdown, calm and unimpaired. May we take refuge there! May we realizethat there alone is our true existence! May we embrace no lower ideal!

In these grim and frost bitten days I love to remember how thewandering Tea-Table had a little butterfly farm in a sunny bay window latelast autumn. There amid the failing leaves, the patter and gurgle of rain onlow eaves, or the solemn drip from the black pines on to the graves of Juneroses - there we watched some gauze-imprisoned worms, brave fellows inblack velvet and gold vesture, working out the eternal miracle of Death-in-Life for the instruction of occultists in embryo. Even brighter skies, the pipe

of winds and autumn banners flaring from the hills, could not tempt us outwhile the wonder was still in hand. The captives fed grossly on milkweedfor a while, journeyed, hobnobbed, regarded the world, reached a period offevered activity in which they knew nor pause nor rest, then found asecluded spot and concluded to remain there. Fierce was their anger atany fellow who drew near or disturbed them, savage on its own scale asthe wrath of the lion, while they deposited their worldly store in the shape ofa little white gluten, sparkling like saccharine crystals and exuded from theproboscis, upon the gauze roof. I invite all occultists to consider theseanalogies: the gluten, quintessence of the worm, formed a link betweentwo worlds. When sufficient had been deposited to form a tiny spike-likeprojection, the worm ceased to work it with the head and moved slowlyover it until it could insert the spike into a minute opening in the end of thebody or tail. Giving due time to the gluten to harden and become fixedthere, (whatever impregnating office it might fill we know not), after severalessays the worms finally let themselves gradually down until they hungsuspended in air from the spike of gluten, now hard as a gravel granuleand firmly rooted in the tail. Vibration after vibration ran through every coilnow in double series, one series from head to tail, another from tail tohead: occultists will recognize this universal movement. The vibrationsincreased in rapidity during a period of twenty-

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four hours, when at last a violent effort is visible and with body movementand quick head strokes combined the worm cracks open at the back,feverishly and rapidly "shuffles off this mortal coil" of black and gold, whichfalls to the ground, leaving a light green worm momentarily visible. Onlymomentarily; this renewed creature doubles itself up, joins head to tail,working the neck around the spike of gluten; the head falls off, the doubledup body is all fused together by the same vibratory movement, and in twominutes or less there hangs from the gauze an exquisite smooth greensatin casket, which an exudation presently studs with gilt nails around itsdome-shaped top, closing it, I know not how. The effort of these twominutes is really something terrible to witness, yet the work isaccomplished with supreme ease after all, when we consider themarvelous consummation. This casket, erst the inner (second) body of thecreature, is now in process of becoming a mere casement for themysterious germ sleeping within. During two weeks it becomes more andmore translucent, its fibre is gradually assimilated, and the bright wing

markings and color dots of the third form are at last visible beneath the thinshell. Some fine morning towards noon (in some dozen observed) thisshell cracks at the back, a winged, brilliant creature lets itself down fromthe shriveling isinglass-like case, slowly unfolds, like a flower, and like theflower clasps the stem; for still it grasps the case. Not at once does itrelinquish the abandoned habit, remember. [1] All earthly dross must bepurified from the creature of the skies. So while he vibrates still moretremulously than ever before, waving and trying his wings, there is a drip,as of life blood, from his quivering body. This over, he rests, and we ask,why does he not fly? Hours after, he is seen to suddenly lift his head. Thedivine thought has touched him! With instant recollection and power herises, makes an exultant dash for the blue regions, and soars in everwidening circles lost to us, discovered anew to life. Never have I seen anything more inspired than the electric swiftness of that instinct, coming sosuddenly to all. We have placed them on the pines in resinous sunshine,or upon the dower; they will not stir until they hear the soundlessadmonition; they wait for the ripe moment of the Law: so they never falterin that strong flight. We have lost sight of them, but wide-eyed Science hasseen that they presently return to the terrestrial fields, and, full of heaven'ssweet essences, have birth in other lives.

This stage of their journey, this visible passage from the first to thethird form by means of an essential coupling or link, is most beautiful andtypical. Go into your gardens when the year swings round again; gathermilkweeds and captives; net them in airy gauze, and nature will teach youhow the soul emerges from husk after husk. She will teach youReincarnation; she will show what a broad scope of change is necessaryand appointed to all growth; she will demonstrate that resistance to thisLaw on any plane is retardation, while as yet only an incipient, encrustinghabit; is Death eternal when the habit becomes fixed in the petrified soul.

-----------1. See Jan. PATH, 1888, Page 290; on the relinquishment of

intermediate form.-------------- 352

LITERARY NOTES

POSTHUMOUS HUMANITY: - A study of Phantoms, By A. d'Assier,translated and annotated by H. S. Olcott. This is a treatise on the

existence, manifestations, and constitution of man's posthumouspersonality, of his "Double" appearing during life, and of a like "Double" inanimals and vegetables. It defines a phantom as "a gaseous tissueoffering a certain resistance," and considers magnetic fluid the generativecause of the principle producing it. Collateral topics naturally come up, -electric animals and plants, somnambules, seers, mediums, etc., allconnected through magnetic origin, as well as lycanthropy, obsessions,incubi, and vampires. The author is an avowed positivist, and for thatreason rejects both supernatural explanations and inadequate testimony,though once incautiously asserting as a "common fact," but withoutevidence, that electricity in the United States so abounds as to makebushes seem incandescent and door-knobs startle strangers with sparks! As to this, Col. Olcott remarks that he lived 47 years in the United Stateswithout encountering these phenomena. The book is not original orprofound, few new facts are given, and the treatment is superficial. Theexplanation of spectres' photophobism (Page 90) is both imaginary andimperfect, nor does the translator puncture the error on this page that thephantom is seen only out of strong light; it is well known to the contrary; that of their production of noises resembling breakages (Page 94) is opento serious criticism; that of the decay of witchcraft (Page 212) is utterlyflimsy and shows that M. d'Assier has not read Lecky, - as, indeed, doesalso his credulity as to lycanthropes, vampires, and incubi, though of thelatter discussion Col. Olcott too modestly declines to translate the largerpart. No explanation is given of the emphasized phenomenon of fineliterary composition by illiterate mediums. The competency of the Frenchmind to "talk around" and not grapple with a subject is continuallyillustrated.

Col. Olcott, however, adds frequent notes, amplifying or correctingthe theories of the author from an Esoteric standpoint, and throwing onthem the rich light of his scholarship and vast Oriental experience. Aftereach note the reader contrasts author and annotator, and mourns that thelatter had not written the text. Col. Olcott also furnishes an Appendix givingthe opinions current in various sections of India upon Kama Loka, spectres,sorcery, and so on. This is a contribution to ethnological study, but hasnot, we think, much force as proving fact, inasmuch as the various talesand popular views collected must need much sifting as well as explanationby those versed in occultism. Many popular expressions of actual occultlaws are, in fact, travesties upon the actualities that have given rise to thevulgar idea. We hope at another time to obtain and publish reasonableexpositions respecting some of the things recorded in this Appendix.

Pages 331-333 are most interesting. (Redway, London, 1887; 7s, 6d.)

THE PHILOSOPHY OF CURE, by E. D. Babbitt M.D., - a condensed,tabulated compendium of facts in Physiology, Chemistry, Pathology,Magnetism,

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Light, and Color, based upon the principle that Nature is better than Art,and having as object the exposition of a natural and rational system ofTherapeutics.

Welcome is due every scientific work that recalls men to the vital andvitalizing powers of Nature, and emancipates them from the evil of drugs,which, as Dr. Babbitt says, have caused more deaths than war. He findsthese powers in sunlight and electricity, and applies them to the cure ofdisease through sun-baths and magnetic massage. We have always heldthat the curative agents of the future would be these powers, and it is nosmall confirmation of such belief to find it advocated in a treatise socompetent, scientific, luminous, sensible, and practical. The sensiblequality of the book is one of its greatest merits. A just, dispassionate,discriminating spirit everywhere appears notably in the treatment ofHomoeopathy, Mind Cure, and Faith Cure; and freedom from either thetwaddle of the conventionalist or the fanaticism of the doctrinaire is shownin the remarks on the moral influence of nudity and in the exposition ofChromopathy and of sound spelling.

Dr. Babbitt distinctly recognizes the action of etherial forces. He findsthe underlying principle of all force in spirit, and says that "spirit may becalled the primate of all force." In a brief account of Statuvolence, which hedefines as "A method of bringing the more refined psychic ethers of theinterior brain into predominance over the system, in the place of thegrosser animal ethers which ordinarily rule," and in warnings againstextravagance and one-sided theorists, he gives indications of a Theosophictraining and of a temperateness which does not always accompany it.

The paper and type are exceptionally good, and the illustrationsexceptionally bad. Anything worse than the portraits of Catherine II andWhitfield we have rarely encountered. The ghastly corpse of a young girlon page 29 seems to have no raison d'etre, - unless, perhaps, to showwhat medicine may effect, and the alluring "Spirit of the Mountain" on page58 has not even that. Some assertions need a little qualification. TheEgyptian sais are by no means naked, and, though it is true that they

outrun fast horses, it is equally true that they die in five years. The greatstrength of various savage nations has other explanations besides nudity. Gen. Pleasanton's famous experiments with blue glass have had importantresults, but some of his conclusions have, we believe, been discredited bylater investigators. And Dr. Babbitt should not say "commence" when hemeans "begin." He is much opposed to tobacco.

THE FUTURE RULERS OF AMERICA, or Hermetic Tract No. 1, is byBro. W.P. Phelon, President of Ramayana Branch T.S. It is entertainingand prophetical of what America holds for the future. (Hermetic Pub. Co.,Chicago)

"REINCARNATION: A STUDY OF FORGOTTEN TRUTH" is the titleof a book by E.D. Walker shortly to be published in Boston. It will be a 12mo. volume of about 350 pages, and a careful investigation of the subjectfrom a western standpoint, enlarged and extended from the series of fivepapers

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upon Reincarnation by that writer published in THE PATH last year. Thework will contain chapters upon Western Evidences of Reincarnation; Western Objections to Reincarnation; Reincarnation in Western Literature.(Prose and Poetic); Reincarnation among the Ancients; in the Bible; inEarly Christendom; in The East today; Esoteric Reincarnation; EasternPoetry of Reincarnation; Transmigration through Animals; Death, Heavenand Hell; Karma; and a Bibliography of Reincarnation.

THE POPULAR CRAZE - CHRISTIAN SCIENCE, is a brochure byUrsula N. Gootefeld of Chicago (1887). Its object is to show that "ChristianScience is the nonsense of today but that it will be the sense of the future." We cannot agree with the extravagant claim on p 27, that the Redemptionof man "will be through woman when she is allowed to lead and he followsher along the upward way." It is a strange fact - even in Christian history -that Redeemers and their great prophets were men. On p. 28 it is statedthat "spiritual perception is the sixth sense which opens for man manyclosed doors." To this we cannot subscribe, because our school ofoccultism teaches, and proves, that the sixth sense is not spiritual, but onlya higher (material) sense than we now possess. It also seemsphilosophically incorrect (at least from an occultist's standpoint) to say:

"the human mind determines the kind and quality of our thought only solong as we are in ignorance," and so on. We would more gladly praisesuch books as these if it were not that the whole so-called psychologicalscience of America looks like boy's play to one who has found the sameground passed over and given up by the Aryans long ago; after havingstudied for ages to find the mind's ground and foundation, they recorddifferent conclusions from our psychologists, and we have a greaterrespect for the ancients in these matters than for speculations that haveonly just begun in a nation which as yet has not evolved the mere wordsneeded for the proper expression of what is included by them in the term"mind."------------

CORRESPONDENCE

The following letter has been sent to Madame Blavatsky from NewYork. It is not intended to reflect upon the East Indians as a body in anyway; but solely to show why the signers desire that the Secret Doctrineshould not be held back because some Indian pundits are against it. - [Ed.]

NEW YORK, January 10, 1888.

MADAME H. P. BLAVATSKY,RESPECTED CHIEF: - We have just heard that you have been

asked to withdraw from publication the Secret Doctrine.This extraordinary request emanates, we are told, from members of

the Theosophical Society, who say that if the book is brought out it will beattacked or ridiculed by some East Indian pundits, and that it is not wise toantagonize these Indian gentlemen.

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We most earnestly ask you not to pay heed to this desire, but to bringout the Secret Doctrine at the earliest possible day.

It is a work for which we, and hundreds of others all over the UnitedStates, have been waiting for some years, most of us standing firmly on thepromise made by yourself that it was being prepared and would appear.

While the West has the highest regard for the East Indian philosophy,it is, at the same time, better able to grasp and understand works that arewritten by those acquainted with the West, with its language, with its

usages and idiom, and with its history, and who are themselves westerns. As we well know that it is from the West the chief strength of theTheosophical Society is to come, although its knowledge and inspirationmay and do reach us from the East, we are additionally anxious that you,who have devoted your life to this cause and have hitherto granted us thegreat boon found in Isis Unveiled, should not now stop almost at the verypoint of giving us the Secret Doctrine, but go on with it in order that we maysee your pledge fulfilled and another important stone laid in theTheosophical edifice.

Further, we hasten to assure you that it makes but small difference -if any whatever - here in the vast and populous West what any one ormany pundits in India say or threaten to say about the Secret Doctrine,since we believe that although a great inheritance has been placed beforethe Fast Indians by their ancestors they have not seized it, nor have they inthese later days given it out to their fellow men living beyond the bounds ofIndia, and since this apathy of theirs, combined with their avowed beliefthat all Western people, being low-caste men, cannot receive the SacredKnowledge, has removed these pundits from the field of influence uponWestern thought.

And lastly, knowing that the great wheel of time has turned itself oncemore so that the Powers above see that the hour has come when to allpeople, East and West alike, shall be given the true knowledge, be itVedantic or otherwise, we believe that the Masters behind theTheosophical Society and whom you serve, desire that such books as theSecret Doctrine should be written.

We therefore earnestly entreat you not to be moved from youroriginal purpose and plain pledge that, before passing away from ourearthly sight, you would lay before us the Secret Doctrine.

Receive, Madame, the assurances of our high esteem and thepledge of our continued loyalty.

Signed:

William Q. Judge, Mrs. J.C. Griffin, J. Campbel VerPlanck, Alex. O. Dragicsevics, Samuel Hicks Clapp, E. H. Sanborn,Alexander Fullerton, E.M Tozier, Edson D. Hammond, E. Day Macpherson,Abner Doubleday, Jno. F. Miller, M.D., George W. Wheat, William M.Gates, Jno. W. Lovell, Emily G. Fleming, George W. Salter, E.B. Gray, Jr.,Lydia Bell, Hadjii Erinn, for himself and 26 others.

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THEOSOPHICAL ACTIVITIES

IN AMERICAEPITOME OF THEOSOPHY - This tract, which appeared in January

PATH, has been printed separately as an offering to the cause by a NewYork Theosophist. It has been well received and widely circulated; the St.Louis Globe Democrat, of January 15th, printed it entire.

CINCINNATI T. S. continues active work. In December a paperentitled "Proteus" was read. Some extracts from it will appear in the PATH.

ISHWARA THEOSOPHICAL SOCIETY, Minneapolis, Minn., hasbeen duly organized. Dr. J.W.D.B. La Pierre is President; James Taylor,Vice-President; and Julia Lovering, Secretary.

ARYAN T.S., N.Y. - The weekly meetings are full of interest and wellattended. The subject of Karma has been discussed, and Spiritual Culturetaken up for consideration. The Library has increased in size and is muchused.

IN INDIAHEADQUARTERS LIBRARY - Over 300 volumes have been added

to the Western Section since last December, and several hundred Mss.and printed matter to the Eastern Section.

In December the Admiral of the Chinese fleet while at Columboreceived from the Columba T.S. a copy of Col. Olcott's BuddhistCatechism, and in reply said he would endeavor to have it translated intoChinese for circulation in the Empire. The Buddhist Fancy Bazaar washeld at the T.S. Headquarters in Columbo in December.

BOMBAY THEOSOPHICAL SOCIETY'S FREE DISPENSARY - InOctober, 1887, 886 patients were treated here, Hindus, Parsees,Mussalmans, and others.

PROPOSED CONVENTION IN EUROPE - The new Vienna T.S.proposes to bring about a convention at Bayrenth during the WagnerMusical Festival in July, 1888. A vegetarian restaurant will be open thereduring the performances. Any desiring to attend can address HerrFriedrick Eckstein, Wien, V. (Austria) Siebenbrunnengasse, No. 15.----------

Several friends have generously contributed the means of reprintingthe PATH for April, 1887, and any orders for it can shortly be filled.

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Great is the fruit, great the advantage of earnest contemplation whenset around with upright conduct. - Maha-Parinibbana-Suttanta

O M

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A U M

Brahm is that which is Supreme and without corruption. They whoare acquainted with day and night know that the day of Brahma is as athousand revolutions of ages, and that his night extendeth for a thousandmore. On the coming of that day all things proceed from invisibility tovisibility; so, on the approach of the Night of Brahma, they are all dissolvedaway in that which is called invisible. The universe, even, having existed,is again dissolved; and now again, on the approach of Brahma's Day, bydivine necessity it is reproduced. That which, upon the dissolution of allthings else, is not destroyed, is superior and of another nature; it isinvisible and eternal. He who is thus called invisible and incorruptible iseven he who is called the Supreme Abode; which men having onceattained, they never more return to earth: that is my mansion. ThatSupreme Being is to be obtained by him who worshipeth no other Gods. InHim is included all nature; by Him all things are spread abroad. -Bhagavad-Gita

THE PATH----------------------------------------------------------------------------------------------------------Vol. II March, 1888 No. 12----------------------------------------------------------------------------------------------------------

The Theosophical Society, as such, is not responsible for any opinionor declaration in this magazine by whomsoever expressed, unlesscontained in an official document.

Where any article, or statement, has the author's name attached, he

alone is responsible, and for those which are unsigned, the Editor will beaccountable.------------

TWO YEARS ON THE PATH

Twenty-four months ago this Magazine was started. It was then thesecond periodical devoted solely to the Theosophical Society's aims, andthe only one in the Western Hemisphere. Subsequently in France "LeLotus" appeared, and later "Lucifer" in London, while the pioneer, "TheTheosophist," continues at Madras, India.

It has never been claimed that these journals alone knew of andexpounded Truth; all that their conductors asserted for them was that theydesired truth, and that they intended to remain devoted to the aimsformulated by the Theosophical Society and to the Masters they believeare behind that body. There are many other magazines engaged in thesearch for

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the ultimate respecting Nature and Man; there are other Societies who tryto reform the age, but none other, we believe, can point to the samemeasure of success or to the same literature devoted to the one end.

When THE PATH was launched we knew not - nor asked - how longit would float, nor to whom it would reach. No capitalists or companiesoffered their assistance, and none could then say how it was to obtain acirculation. The suggestion to start it came from minds greater than ours,and the derivation of its name is from the same source. Nor was there astaff of writers employed or promised. No articles were on hand waiting forinsertion, and, besides all that, its founders had other matters of a materialnature calling for attention and occupying time. The promise of its futurelay alone in supreme faith.

Its course during these two years has been for its conductors full ofencouragement and instruction; letters from numerous subscribers testifythat its readers have had some benefit also; none have written a word ofdisapproval, and those few who have stopped taking it gave reasons otherthan dislike.

The object before our eyes when we agreed to carry on this projectwas to hold Truth as something for which no sacrifice could be too great,and to admit no dogma to be more binding than the motto of the

Theosophical Society, - "There is no religion higher than Truth."In addition we intended to steadily draw all our articles and exposition

toward the Light which comes from the East, not because we ourselves areof Eastern birth, but because the fathers of men living in the East ages agowent over the philosophical and scientific disputes that now engage the19th century.

The only true Science must also be a religion, and that is TheWisdom Religion. A Religion which ignores patent facts and laws thatgovern our lives, our deaths, and our sad or happy hereafter, is no religion; and so last March we wrote, - "The true religion is that one which will findthe basic ideas common to all philosophies and religions."

Western writers have been in the habit of pooh-poohing the idea thatwe could learn anything from Indian books, and such as Max Muller in nosmall degree supported the contention. But we believe in the cyclic theory,and it teaches us that in the ages man has been upon the earth he hasevolved all systems of philosophy over and over again. The reason weturned to Indian books is that that land of all the rest has preserved its oldknowledge both in books and monuments. We never for a momentintended to rely upon or be guided by superstitious ideas that prevailed inIndia as they do in Christendom, but even in those superstitions can beseen the corruptions of the truth. In the Vedas, in Patanjali's Yoga System,the Bhagavad-Gita, and hundreds of other works, can be found the highest

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morality and the deepest knowledge. What need, then, to bother withcrude beginnings of the same things put forth in Europe for the admirationof scholiasts and the confusion of the multitude?

American Spiritualism has recorded a mass of valuable facts withentirely baseless or inadequate explanations attached to them. Theseexpositions, accepted by some millions of Americans, lead to error as weare taught. We find it denominated in the Aryan books as the worship ofthe Pretas, Bhutes, and Pisachas. Through many weary centuries theAryans pursued that line of investigation to find at last the truth about thematter. What reason can we give for not examining their theories? Theydo not degrade our manhood, but rather raise its power and glory higher. Besides, we well know that there is no separation of nations. We ofAmerica were perhaps the very individuals who in those by-gone ageshelped to elaborate that philosophy, and the men now living there were,maybe, the then inhabitants of bodies in this continent. It is Truth we want,

and not the petty glorification of either America or India.In the same way would we have used the literature and learning of

ancient Egypt, had it been accessible. But that lies buried under wastes ofsand, waiting for the time to come when it shall be useful and for the manto arrive who knows.

Our readers are nearly all students. Some are disciples. But few arenot in earnest. All are sympathetic. They have helped us withappreciation, and assisted the progress of all by striving for the calmnesswhich comes from trying to exemplify Brotherhood. Some perhapsdisagree from us upon minor points, nearly all of them resolvable to apersonal basis - that is, having their root in some divergence as toparticular persons.

We wish not to hide or to fail to state our attitude. As one of thefounders of the Theosophical Society and as an old friend of Madame H.P.Blavatsky and Col. H.S. Olcott, we adhere staunchly to the Society, whichwe firmly believe was ordered to be founded in 1875 by those beings whohave since been variously designated as Adepts, Mahatmas, Masters, andBrothers. In 1875 we knew them by the name "Brothers"; and now, asthen, we pin our faith upon Their knowledge, wisdom, power, and Justice. That much mud has been thrown at these ideals makes no difference to us; we have never allowed the insinuations and proofs of fraud or of delusionoffered on all hands to alter our faith in Them and in the Supreme Law thatcarries us into existence, governing us there with mercy and giving peacewhen we submit completely to it.

The Society has had, like all sentient beings, its period of growth, andnow we believe it has become an entity, capable of feeling and havingintelligence. Its body is composed of molecules, each one of which is amember of the Society; its mental power is derived from many quarters,and it has

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a sensibility that is felt and shared by each one of us. For these reasonswe think it a wise thing for a person to join this body, and a wiser yet towork heart and soul for it. And we would have no one misunderstand howwe look upon H. P. Blavatsky. She is the greatest woman in this world inour opinion, and greater than any man now moving among men. Disputesand slanders about what she has said and done move us not, for we knowby personal experience her real virtues and powers. Since 1875 she hasstood as the champion and helper of every theosophist; each member of

the Society has to thank her for the store of knowledge and spiritual helpthat has lifted so many of us from doubt to certainty of where and howTruth might be found; lovers of truth and seekers after occultism will knowher worth only when she has passed from earth; had she had more helpand less captious criticism from those who called themselves co-laborers,our Society would today be better and more able to inform its separateunits while it resisted its foes. During all these years, upon her devotedhead has concentrated the weighty Karma accumulated in every directionby the unthinking body of theosophists; and, whether they will believe it ornot, the Society had died long ago, were it not for her. Next to theBrothers, then, we pin our faith on her: let none mistake our attitude.

Readers! the third year of THE PATH is upon us; Theosophists! thethirteenth year of our Society's formation has opened; let us go on with afirm faith in the mercy and supremacy of the Law to whose fiat we bow.

Let the desire of the pious be accomplished! OM !---------------

THE BHAGAVAD-GITA

(Continued from February number)

In my last I said that a system of initiation is spoken of which is themother of all others, and that all the rest are mere exoteric copies orperversions of the real. In order that the idea intended to be expressedmay be made clear, it is to be stated that the system is not confined toIndia, but at the same time it is true that the Western world has up to thistime been so deeply engaged in the pursuit of mere money and externalenjoyment that no body of Hierophants has taken up its actual residence inEurope or America as yet. There is very little force in the objection that, ifthose Adepts have such powers as have been ascribed to them, they couldvery easily have a residence here and overcome all the influences of theplace. If it were in the least necessary that they should be here, no doubtcan there be that they would, come. But as all of the work required to bedone, all that could possibly be accomplished, is to be achieved by theMessengers

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sent out into each country who, so to say, prepare the ground, with theassistance of the Adepts, for others who follow them, there would be a

waste of energy if the Hierophants appeared in person. Nor are thoseMessengers dismayed by the critical attitude of those persons who,wanting a sign, continually deny that the help for the workers is affordedbecause the givers of it cannot be seen; and it can also be admitted thateven the workers themselves are not continually in receipt of instruction ortelegrams showing how and where to work. They are men and womenwho possess a faith that carries them through a long course of effortwithout a glimpse of those who have sent them. Yet at the same timesome of them now and then see very plain evidence of the fact that theyare constantly assisted.

"That we all labor together transmitting the same charge andsuccession,

We few equals indifferent of lands, indifferent of times,We, enclosers of all continents, all castes, allowers of all theologies,Compassionaters, perceivers, rapport of men,We walk silent among disputes and assertions, but reject not the

disputers nor anything that is asserted,We hear the bawling and din, we are reached at by divisions,

jealousies, recriminations on every side,They close peremptorily upon us to surround us, my comrade,Yet we walk unheld, free, the whole earth over, journeying up and

down till we make our ineffaceable mark upon time and the diverse eras,Till we saturate time and eras, that the men and women of races,

ages to come, may prove brethren and lovers as we are."

So all this preparation is similar to that of the primeval forest by theearly settlers in America; it is as yet hardly a tilling of the soil, but rather aclearing off of trees and weeds. This is not because they are unable to domore, but because the weeds and trees are there requiring to be removedbefore the Elder Ones can usefully push on in person the furtherdevelopment.

"When the materials are all prepared and ready the architects shallappear."

All human beings are working through this system of initiation, and forthat reason it includes all the exoteric societies. Very often the Masters inthis have appeared in those when they saw an opportunity for sowing theseed, which, although for a time to be enclosed in the shell of formalism,was to be preserved for future use; just as the Egyptian mummy held in itshand for centuries the germ that blossomed and bore fruit in our day. And

since man in all his struggles must be helped, they have assisted inpolitical changes where a hope was held out for the rise of a beneficentera. [1] The great mass of men are not with their own knowledge engagedin the work of this powerful and impregnable Lodge, but they will knowinglyengage

------------1. It has been asserted by some Theosophical writer that these

Adepts were concerned in the formation of the American Republic, andeither were here in person or sent Messengers. - [B.]--------------- 362

therein some point in the course of their long evolution. And yet at everyhour of each day these Masters are willing and anxious to meet those whoare clear-eyed enough to see their true destiny, and noble-hearted so as towork for "the great orphan, Humanity."

Then, further, none of us, and especially those who have heard of thePath or of Occultism or of the Masters, can say with confidence that he isnot already one who has passed through some initiations with knowledgeof them. We may be already initiated into some higher degree than ourpresent attainments would suggest, and are undergoing a new trialunknown to ourselves. It is better to consider that we are, being sure toeliminate all pride of that unknown advance we have made. Having soconcluded, we know that this long life is in itself another initiation, whereinwe succeed or fail just as we learn the lesson of life. Some, I know, will nothasten to adopt this view, for they desire the Law to work in the mannerappointed by them; they wish to have a sign or a password or a parchmentor some wonderful test profounded, to which they shall be ready to submitat a certain time and place. But this is not the manner of it, and all truestudents know that. Surely if the little circumstances of life are notunderstood, if they have yet power to light the torch of anger or blow up thesmouldering fire of lust, no set time or tournament will be offered for you bythe Masters of this Lodge. Those set times and larger tests are given andhave in their place to be overcome, but they belong to the day when youhave raised the arch of attainment all perfect but the keystone; - that isfound or lost in the appointed trial.

Reaching to the actual door of this Lodge is the path that I spoke of inmy last, and leading to that Path are many roads. We might as wellattempt to enter the Path in this incarnation as to wait for succeeding lives.

There is great encouragements in Krishna's words to Arjuna in thesecond chapter: "In this system there is no destruction of or detriment toone's efforts; even a very small portion of this duty delivereth a man fromgreat fear." This refers to the Law of Karma. Every point of progressgained is never in reality lost. Even did we die at a time when our liveswere not stainless, the real level of our development would not be lowered,for upon reassuming a mortal body in some after life on this earth we takeup the thread just where we dropped it. In a later chapter Krishna says thatwe "come in contact with the knowledge which belonged to us in our formerbody, and from that time we struggle more diligently toward perfection." Patanjali also says the same thing, and all the Aryan sacred books concurin the opinion. [1] The thoughts and aspirations of our life form a mass offorce that operates instantly upon our acquirement of a body that furnishesthe corresponding instrument, or upon our so altering our mental

------------1. See Patanjali's Yoga Aphorisms, Book 2; and Vishnu Smriti, chap.

xcvii, v. 11.--------------- 363

state as to give it opportunity for action. The objection that this would be asuspension of energy is not tenable, since such a thing is well known in thephysical world, even if called by some other name. We are not obliged torest on that objection, as it by no means follows that the energy issuspended; it has its operation in other ways.

The encouragement given by Krishna leads us to consider whatmethod is offered for entering upon the Path. We find it to be a rightknowledge of the Spirit. This right knowledge is found in the secondchapter.

As by all illuminated sages, the ultimate truth is first declared by theBlessed Lord as we have seen, and in the very chapter wherein RightAction is insisted upon as the way to liberation. He then, proceeding toexplain himself further, points out errors common to humanity, and certainfalse views that prevailed in India then, as they do now.

VERSE 41: - "In this system there is only one single object of asteady, constant nature, O Son of Kuru. Those who do not persevere, andwhose principles are indefinite, have objects with many ramifications andwithout end."

In the men thus described, desires for worldly or intellectual

acquisitions prevail, and, desires being infinite, as also capable ofproducing endless modifications of desire, there is no concentrationpossible. This also has an application to the methods of our presentscientific schools, which indulge in an eternal seeking for so-called factsbefore general principles are admitted. One single branch of investigationwith them has endless ramifications that no human being could compass ina life-time. Then: -

"Not disposed to meditation and perseverance is the intention ofthose who are devoted to enjoyments and dominion, and whose minds areseduced by that flowery sentence which is proclaimed by the unwise, whodelight in texts from the Vedas, O son of Pritha, and say, 'There is nothingelse than that,' being covetous-minded and considering heaven as the veryhighest good; offering rebirth as the reward of actions, and enjoining manyspecial ceremonies for the sake of obtaining pleasures and dominion, andpreferring the transient enjoyment of heaven to eternal absorption."

This is better understood when some of the ideas held in Indiaregarding sacrifices and ceremonies are known. In the Occident sacrificeshave long gone out of use, as there appeared to be no reason for them. And yet it must seem strange to the reflective mind that christian nationsshould claim redemption through the Jews whose prophet enjoinedsacrifices, and when Jesus himself said that not one jot or tittle of the lawshould pass away. In the place of the sacrifices of the East, the West hasadopted a mere theory to be embraced, together with an uncertain moralcode to be followed, with a result which is the same as that claimed by theHindus - save only in one respect. That difference lies in the doctrine ofReincarnation. The christian looks for an eternal reward in heaven andknows nothing of reincarnation on earth, while the Hindu relies uponpleasure

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to be had in heaven - called Swarga - and a continuation of it upon earth byreason of a fortunate rebirth. They have special ceremonies, certain sortsof sacrifices, penances, prayers, and actions, the result of which is a rebirthon earth in a royal family, or with great riches, or in any other sort ofpleasant circumstances; and also a sure admittance to heaven. Someceremonies procure entrance into a delightful state after death which willlast for incalculable periods of time.

Now no one of these sorts of procedure leads us to the ultimate, butall are causes of Karma and of delusion: therefore Krishna did not approve

them to Arjuna. And his warning is useful to theosophists who are studentsor wish to become such. With them the false view warned against byKrishna has altered itself into a craving for phenomena, or to perform someaction that shall bring them the favor of Mahatmas, or a morbid fear ofmaking Karma, or else an equally accentuated desire to acquire goodKarma. They should abandon those attitudes and carefully study thefollowing verses, trying to incorporate their true meaning into their verybeing.

"The subject of the three Vedas is the assemblage of the threequalities. O Arjuna! be thou free from these three qualities, from theordinary influence of the natural opposites, reposing on eternal truth, freefrom worldly anxieties, self-possessed. .... Let, then, the motive for actionbe in the action itself, never in its event. Be not one whose motive foraction is the hope of reward. Let not thy life be spent in inaction. Dependupon concentration, perform thy duty, abandon all thought of theconsequence, and make the event equal to thee, whether it terminate ingood or evil; for such an equanimity is called Yoga (union with God).

"By far inferior to union with wisdom is action. Seek an asylum, then,in wisdom alone; for the miserable and unhappy are so on account of theevent of things. Men who are endued with true wisdom dismiss, by meansof this concentration, alike successful and unsuccessful results. Study thento obtain this concentration of thy understanding, for such concentration isa precious art.

"Wise men, who have abandoned all thought of the fruit which isproduced from their actions, are freed from the chains of birth in this world,and go to the regions of eternal happiness.

"When thy reason shall get the better of the gloomy weakness of thyheart, then shalt thou have obtained all knowledge which has been or is tobe taught. When thy understanding, by study brought to maturity, shall befixed immovably in contemplation, then shall it obtain true wisdom."

The first portion of this paper was designedly enlarged in order toprecede the above. The last quoted verses contain the essence of what iscalled Karma-Yoga, or, as it might be translated, concentration andconcentration while engaged in action. It is difficult, just as it is difficult toenter upon the Path, and if we desire to tread that aright we must knowwhat we should do as true travelers. Krishna seems to me to here settlethe dispute as to whether faith or works will save us. Mere faith will not doit, because in every act of faith there is some action. And it would appearto be impossible to acquire true faith without at once turning it into that sortof

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action which our faith shows us must be done, as it were, in evidence; yetaction, pure and simple, will not be a cause of liberation, inasmuch asaction, or Karma, will produce new Karma. We must therefore seek forconcentration in order that we may be able to do those actions which theAll-Wise presents to us to be done, remaining the while unaffected. Wehave nothing to do with the results; they will come of themselves, and arebeyond us: they are already done so far as we are concerned. But if weperform either an act of faith or an action of the body, hoping for any result- no matter what - , we become to that extent attached to the consequence,and thus bound by them. It matters not whether those consequences begood or bad. Many will think that it is well to have attachment to goodconsequences, since that has been the received opinion. But this isunwise, because the only reason for it is found in the idea that thereby oneis somewhat better than some other persons who are enamored of evilresults and desire to see them come to pass. This idea producesseparateness, and is opposed to that identity without the realization ofwhich there can be no true knowledge. We should therefore be imitators ofthe Deity, who, while acting as he does in the manifestation of universes, isat the same time free from all consequences. To the extent that we do sowe become the Deity himself; for, as we follow the dictates of the Lord whodwells in us, we resign every act upon the altar, leaving the consequencesto Him.

The attitude to be assumed, then, is that of doing every act, smalland great, trifling or important, because it is before us to do, and as a merecarrying out by us as instruments of the will of that Deity who is ourself. Nor should we stop to inquire whether the act is of any use to the Lordwithin, [1] as some ask. For, they say, of what possible benefit to Him canbe the small hourly acts which, as soon as done, are forgotten? It is not forus to inquire. The act that pleases that Lord is the act which is done aspresented with no attachment to its result, while the act that is unpleasingto Him is the one which we do, desiring some result therefrom.

This practice is the highest; that which some day we must and willlearn to perform. Other sorts are inculcated in other writings, but they areonly steps to lead us at last to this. Therefore I said, Let us enter the Pathas soon as we can.

- William Brehon ---------------

EAST AND WEST

When Shakespear wrote "Comparisons are odious," his rare artcondensed into those three words a signal truth. Each person, plane, orthing has its own conditions of Being, which temporarily subserve universalcondi-

------------1. Ishwar, the particular manifestation of Brahma in each human

being. - B.--------------- 366

tions, and any comparison can only establish the difference between them. This difference is ephemeral and deceptive. To examine it is wise. For inexamining we learn something of the modus operandi of Nature. But toinsist upon the difference, to dwell upon it, to "point a moral and adorn atale" with it, is folly, since we accustom ourselves to regard it as a finality,whereas it is only a means. We invest this brief effect with the authority ofa cause, losing sight of the fact that the terminus of differentiation is thehigher Unity. These contrasts reveal only the workings of the RealEssence, while veiling that Reality itself.

Many theosophists - and others, for the matter of that - havecontracted a habit of comparing the East with the West to the disadvantageof the former. A smaller number, while they also emphasize this contrast,reverse the decision, awarding the place of honor among nations to India. The merits of either civilization are often discussed with such heat that theamenities of all civilization are forgotten. Seeds of jealousy are thus sown,and the impartial observer finds his friend on the right exclaiming; - "How isit possible for a sane man to compare a stagnant civilization like that ofIndia with the affluent vigor of American life;" - and his friend on the leftretorting; - "Every thinking man knows that the wealth of life consists in itsresults and not in its action; in this view India stands first." The question isnever solved as between these disputants, since it remains a matter ofopinion. On that plane you cannot solve it at all. Its decision must dependupon your own conception of the evolutionary goal. If that goal is theefflorescence of material life, then indeed the East lies prostrate, and theWest may flaunt it from her colossal throne. But if the end and aim of Lawis the unfoldment of spiritual life; if stars are swung on high and worlds aremoved in space in order that the Divine-Human may run its course and

attain perfection, then indeed the East has stood and stands nearer thatgoal than our present western race can well conceive. She alone has inlater years borne Great Souls [1] and has reserved silent places for theirhabitation.

This only holds good in a given period of Time. The case is not sosharply put by Nature. The distinction "East and West" is not of hermaking; it bears the stamp of man. Nature has evolved but one nation. Itsname is Humanity. In this department as in all others she has plannedinterchange, co-operation, action and reaction. We see this exemplified infamilies. The children differ much, and the wise Mother, while fosteringtheir affection on the ground of relationship, takes care to strengthen thebond by making the gifts of one child supply the deficiencies of the other. The boy is to protect his sister, and she to reciprocate with painstakinglove. So in physical nature, members of a type interact, and each type hasa rela-

------------1. Mahatmas - Great Souls.

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tionship and a meaning, whether hidden or evident, in the life of every othertype. Isolation is not the intention of Nature. Where she has decreed thesurvival of the fittest, the occultist knows well that the inherent energy ofsouls provides this birthright for every soul that truly wills.

It is otherwise with man. He wrests and divides facts up to suittheories, and his distinctions are often arbitrary. When we consider the artof the potter, the weaver, the artisan in gold or other metals, of the painter,the decorator, the architect, we find that India has long surpassed us in allthese things, consigning marvels of beauty to the dusky splendor of hertemples and her tombs. The learning of her pundits is as profound as it isworld-renowned. It is then chiefly in her social, industrial, and politicalinstitutions, in all the rivalry and competition which this ambitious age hasagreed to call "Life," that India falls behind our western ideals. Are we thenso happy in this fevered West of ours, and is happiness the chief aim ofman or is it not? In China, where the statistics of the past year do not showas many murders among her teeming population as in the single State ofNew York during the same period; in Thibet, where crime is almostunknown; in Egypt, Japan, and India where real contentment feeds uponitself and upon little else, we are taught that man may be serene and that

mind may control matter without our splendid appanage of Life at all. Thethought will arise; which nation is the greater, she who must grasp allmaterial possessions, or she who is content to Be? Western nations havebreasted the roaring surf of action to be thrown back upon the sandsexhausted, dying out at last with

"The Glory that was GreeceAnd the grandeur that was Rome,"

while those of the East arose far back of history and still survive. In Indiathere are now specimens of the first races, as well as the present one towhich we belong. She has not changed, but, like the bounteous earth, hasgiven always to her ruling conqueror. Many successive waves of invasionhave rolled over her, but she, instead of being altered, has herself changedthe habits and beliefs of her conquerors. The present English invasion hasnot lasted long enough to show this effect. But it will be seen. Alreadyfruits are appearing in the wonderful rise of investigation of Indian literature,and through this English channel a deep effect has been made uponEnglish speaking people in their religious ideas. Nor has she been trulyconquered, because from her greatest to her least institution she is alwaysherself; her development has been from within, and she resists the imprintof all races but her own. All our so-called discoveries, I care not what, arereplicas or variations; to the Orient belonged the first mould, and she tookit from nature. Our inventors and innovators deny this in good faith. Theyare ignorant of the achievements of the East; her records are unread bythem, her para-

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bles and metaphors unsolved, her inscriptions undeciphered, and herscientific tabulation of obscure powers and forces of man and nature arestrongly withheld by her own hand. Enough has been shown and"discovered" to prove this statement generally true, and modern learning,which already hails her as mother of all languages, will in course of timeunveil the least details of her knowledge.

Such points I should not myself insist upon, because I do not deemthem vital. As I said before, we are limited to a moment of Time. We arenot yet overlooking the Past from the summits of Futurity and recognizingthem as one. In this present moment the important question is not somuch what we were or shall be, but what we are. Now is the pregnant

instant, and the West possesses it, while the East waits and watches fromafar. The cyclic impulse is now with us, and not with her. Guardian in chiefof the secret doctrine, well-spring of all the great religions, she has nowdeposited in the West the precious seed gathered by her in remoteharvests. The West gives the soil, and richer soil was never precipitated inthe crucible of Time. Above and within our seething life, what proteanenergies have their ebb and flow! In their midst the seed first decays; then, touched by their glowing vigor, it leaps anew to life.

It has been said by men wise in the knowledge of the Eternal, that theend of nature is to provide fruition for the soul. [1] She does this throughthe mind, whose office as ministrant is to present pleasure upon pleasure,gift upon gift, experience upon experience to the monarch within; heaccepts them one by one, tests and casts them away. When the materialtreasury is at last exhausted, the King finds that he, and not his officer, isthe ruler, and that his real wealth lies within himself. Through this phasethe West is now passing; our gorgeous tissue of life is woven for theenjoyment of the awakening soul. Already in more advanced individuals ofthe race, that soul has begun to discriminate, to turn from the outer to theinner life, and the tremendous activity and momentum of our civilization areurging on this crisis.

Those who have found the priceless pearl shining softly within theirlives are bewildered at the sight. Telling the tale to other men they arepitied or derided, and they learn to work on in silence, striving to breakthrough to this inner light, watching with longing eyes for some comradewho knows the way. It is here that the Eastern science meets them,teaching the application of this new knowledge, its unfoldment and itspossibilities. She is like the nurse who helps the woman in travail, whocares for her new born babe. The hour comes when the nurse is notneeded in that life but passes to others, just as the child in time outgrowsthe sweet fountains of his mother's breast, and his need of her is only amemory to

-------------1. See Patanjali, Page 164

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his manhood. She does not stand lower in his eyes for all that. Even sothe universe is no longer needed by God, and in its turn passes away.

There is then, no cause for pride, for jealousy, or for any comparison

whatsoever in this matter. Theosophists who believe in Re-incarnation caneasily see that their particular country does not in reality belong specially tothem, since they may have been Hindus in their last previous birth, andthose spirits now inhabiting Hindu bodies were quite as likely, in their lastincarnation, owners of European or American tenements of clay; and both,in long anterior times, may have trod the cities of ancient Egypt or Chaldea. It is quite as narrow for the Brahman to talk of his glorious Aryavarta as it isfor the American or Englishman to claim for the West the first beginning ofcivilization, light, or progress. There is neither right nor priority. Truth isnot enclosed within the boundaries of physical geography. It is not foundwithin any boundaries at all; it is the Boundless. It is neither ours norIndia's. It is not even Humanity's, but Humanity is Truth. Let us thenbecome this Truth. To become it, we must leave idle distinctions aside. Aschildren, we once lived in our toys. A noble boy yesterday showed me adrawer full of his most cherished playthings. He was keeping them, hesaid, so as to have a lot when he should be grown up, for he had noticedthat his parents had now no toys to play with: he supposed they hadbroken all theirs in their childhood, and, while pitying them, he resolved notto be caught in that sad plight! How much we resemble this little fellow: we think we can never dispense with the baubles of the mind. When weslip away from all these involved ideas, these ingenious mechanisms,these traps which Nature sets to detain unripe souls from her secrets; when we stride out under the heavens resolved to Be, we find that Truth isnot divided off into town lots, but is everywhere: it is not purchasable stockheld by limited companies, but is to be had freely for the seeking. Since toseek it is to acknowledge that we have not found it yet, we must bepresently in error upon some points, and most probably those to which ourtastes or prejudices have most strongly attached themselves, because theirferment disturbs the nature and clouds that inner mirror which alone canreflect Truth, but to whose glass we so often hold up Error. We haveforgotten that Truth which once we knew. It is ourselves; it is within us. Our elder brothers have reminded us of our common birthright; they havegiven a portion of it back to us. They do not ask us to adopt it, but to adaptit. They proclaim our right to revive this knowledge. We have snatched theblazing beacon from their hands, and we will pass it on. Perhaps, in ourturn, we may restore it to the East. The tasks of future cycles are not ours. This present moment we may read. We may see that only in our narrowpurview does any distinction exist between us; we may see that we areinextricably interlinked. Our interests and our future are one

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and the same: our possessions we exchange; shall we not exchangehearts?

Though brothers, we play different parts in the universal scheme. Inheritors and future custodians, we cannot refuse to acknowledge thepioneers of Truth. If there be any reality in evolutionary law, this ancientrace must have developed the rare blossoms of human perfection beforeour own. A mighty, though unseen, current of spiritual energy flows fromthem to us, and it is urged onward by higher spheres from which theyreceive it. Shall we cut ourselves off in thought from this sacred influx? Shall we like spendthrifts, cast our inheritance away and stand beggaredbefore the just demands of races yet to be? Shall we not rather endeavorto fit ourselves to replenish that living tribute which Nature pays to theEternal? All that comes to us being already our own in the Law, shall wenot receive this seed with grateful souls and make it bear a thousandfold inthe fields of the West. Ah! blot me out that word! There is neither East norWest; neither above nor below; neither distinction nor difference. There isonly the Whole; we are part of its organic life, and there is none greaterthan we save He who has no name.

- Jasper Niemand, F. T. S.-----------

Identity

Centre of the Universe, How great am I!Without Me nothing was nor is; I cease; then all must die!Let this thought keep me strong and brave and good; Through Me these worlds move onward as they should.

Puppet of the Universe, How weak am I!O'er me the smallest thing holds sway; Lacking the least, I die!Let this thought keep me in submissive mood To serve with humble patience as I should.

- E. J. H.-------------

THE PRIDE OF POSSESSION

We often see the term "Just Pride" used as though pride in any formwere justifiable. Most persons nowadays are ready enough to condemnpride of blood and pride of wealth, though such condemnation is not oftenunmixed with envy, but the pride of an honorable name or of worthyachievement or of genius few think of condemning, and there is even apride in poverty itself which is often its greatest burden and which standssquarely against all progress and all improvement. Yet are not all thesethings incidents of life, mere accessories of human nature, only fanciedpossessions, not real.

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Let it be understood that pride per se is evil and that only, and thatthe indulgence of it in any form or for any reason is also evil and folly. Pride is the basis of all caste and caste legislation in State or in society. The meaning of it is that, because of this or that, I am better than myneighbor, and, being better than he, I cannot therefore associate with himon equal terms, and this it is, more than all else save only greed, thatprevents the reign of Universal Brotherhood.

"What, then," says one, "do you deny that there are inequalities in lifethat one is wise and another foolish, one beautiful and another deformedand ugly, one strong and another weak?" Surely not; but he who is strongis weakened by pride; he who is beautiful is deformed by pride; and hewho is wise is degraded by pride to the level of folly. Pride of wealth,blood, power, and place is by no means the only offence. Who has notseen the so-called educated dominate and trample upon the ignorant asruthlessly as the strong can anywhere overcome the weak, or the richoppress the poor?

Such are never educated in any true sense, though they have thatbase coinage which passes current in an age of mediocrity and is oftenmistaken for true gold, to be found at last but "fool's gold." How manypeople are brave and noble in adversity; how many good people havebeen spoiled by prosperity. And what are good and bad, rich and poor,wise and ignorant, but terms of comparison, mere temporary states, innsfor the night, stations for a day in the journey of the soul!

The desire to better one's condition in life is natural enough, and isthe key to all personal progress. To feel that one is designed for betterthings than he has yet achieved is an intuition of the soul, its choicestheritage, but all such achievements should be by honest endeavor, not byfraud. He who can simply grumble at Providence for having placed himbelow his deserts is not likely to better his condition. Thousands of poorpersons who hate and envy others because they are rich would, if grownsuddenly rich, be more proud and oppressive than any whom they nowdespise; and very few among these envious poor are willing to practice theeconomy and self-denial which are the cause of the wealth they envy; andyet they are fond of saying "we are as good as they," and will often repelkindness and offers of assistance with scorn, too proud to be pensioners,yet not too proud to be envious.

Pride doth indeed cover a multitude of sins. Pride is evil in any form,though it may and doubtless does serve to push the soul to better things,just as fear restrains it from worse things. When once it has been clearlyperceived that nothing which can by any possibility be the subject of envyor pride is in any sense a true possession, then pride and envy mustcease. Wealth, fame, and power, - these are but relative terms fortemporary states, and envy is the false light by which they allure theirpursuers, while pride is the miasma by which they silence the voice of thesoul and lull it to lethargy

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and decay. He who seeks real possessions, to have and to hold by thesoul's franchise, envieth not and is never proud, for he well knows that thethings that he prizes are the heritage of humanity. He cannot hold them orcompass them, create or destroy them, though he can become a part ofthem through the serving of all, and thus partake of their nature. These areTruth, Justice, Love, and Understanding, not mere "abstract qualities," butthe Jewels of the soul no less than the crown and glory of the Deity. Theseshine by their own light, and are to be loved and sought for themselvesalone. We shall not envy, but rather honor, him who possesses them. Possessing them, we shall not be proud, but reverent, grateful, helpful, andso help on the reign of Universal Brotherhood, well knowing that everyjewel we help to place in the crown of a brother will add lustre to our own. These are the true possessions, and they are divested of all pride andenvy.

The Great Orphan [1]

Woe stalks abroad in all the land,Want and despair together stand,God's image trampled in the dust!How long, O Lord! and Thou art just? How long ! How long! O just and wise! These empty hands, these hungry cries?

God's providence is always seen Through man, in garb of Nazarene: Man prays to God with up-turned eyes, While at his feet his brother lies: How long! How long, O Pharisee! Ere brazen skies will answer thee.

All store of food, all wealth of gold, Are given to man to have and hold; To hold at peril, if he dareDeprive his brother of his share, Enough for all by measure just, Who holdeth more but holds in trust.

The almoner of God is heWhose hands are filled by destiny. God's special providence to show Through man, to man, to lighten woe. Relief of needs through human deeds, All Heaven waits; all Nature pleads.

Great suffering soul! Humanity Father divine! Humanity Mother divine! no more concealed, Behold the mystery revealed These three in one, and one in three, God all in all, Humanity!

- Harij

------------

1. "Humanity is the Great Orphan." - St. Martin--------------- 373

GIVE US ONE FACT

Since last I wrote for THE PATH, the most distinct call I have heardfrom many students in the West is found in the cry: "Give us one fact!"

They have acquired the desire to know the truth, but have lingeredstill around the market places of earth and the halls of those scientificleaders of the blind who are the prophets of materialism. They say thatsome "scientific" men, while talking of Theosophy, have asked why theMasters have not "given us one fact on which we may begin and fromwhich a conclusion might be reached;" and they - these students - mostearnestly ask for that fact for themselves, even though they shall conceal itfrom the very men who have formulated the question.

Poor children. What are the facts ye desire? Is it some astoundingthaumaturgical exhibitions that shall leave no room for doubt? If so, pleasesay whether the feat is to be performed in the sight of thousands, or only inthe presence of one postulant and his select circle? If the last, then ye areself-convicted of a desire to retain unto yourselves what belongeth tomany. Or perhaps ye wish a statement of fact. But that would of coursehave to be supported by authority, and we, poor wanderers, have no forceof authority in science or art; statements of facts coming from us wouldtherefore be useless to you.

And I must tell you in confidence, as the messengers have before thisbeen directed to do and have not failed therein, that an exhibition ofthaumaturgical skill in the presence of a multitude would subvert the veryends the perfected men have in view. Suppose that some of those whoknow were now to appear in the busy hum of American life, where the totalsum of objects appears, at this distance, to be the gain of wealth, and likethe two young princes of Buddha's time were to rise in the air unaided andthere emit sheets of fire alternately from their heads and feet, or were torise again, and float off to a distance in plain sight of all; would that factdemonstrate anything to you? Perhaps in the breasts of some aspiringstudents might spring up the desire to acquire the power to do likewise. But pause and tell me what would the many do to whom such things aremyths? I will tell you. Some would admit the possibility of a genuinephenomenon, seeking ways and means to do it too, so that they mightexhibit it for an admission price. Others, and including your scientific fact-

seekers, would begin by denying its truth, by ascribing it to delusion, andby charging those who did it, no matter how really spiritual those were, withdeliberate fraud and imposture, while a certain section would deny the veryhappening of the matter and falsify the eye-knowledge of hundreds. [1] Still others

------------1. We can agree with the writer, as we have seen just as wonderful

things done by H.P. Blavatsky and next day heard accusations of fraudagainst her and charges of credulity against those who had seen. - [Ed.]--------------- 374

would say "It is a God!" or - "It is a devil," with consequence to correspond. No, friends, the true teachers do not begin by laying the foundations forgreater error and more fast-bound superstition than those we are trying todestroy.

Then I must tell you in all seriousness and truth that statements of thefacts you really wish have been over and over again made in many places,books, and times. Not alone are they to be found in your new theosophicalliterature, but in that of older times. In every year for centuries past thesefacts have been given out, - even in English. They were told in the days ofthe German and English Alchemists, and by the Cabalists. But greed andwrong motive have ever formed the self-constructed barriers andobscurers.

The Alchemists of the pure school spoke of the gold they could makeby means of their powders, and the salt, together with their mercury; andthe Cabalists said that by pronouncing Jehovah's name not only was thegold formed, but power obtained in all worlds. Very true these statements. Are they not statements of fact? Did they satisfy the mass of seekers? Sofar from that, the result was to lead them into error. Many patiently soughtfor the powder and the proper combination of the salt or sulphur andmercury, so that they might make worthless gold metal, which today isexchangeable and tomorrow is useless, and which never could give peaceof mind or open the door of the future. Then others went by themselvesand tried various modulations of sound in pronouncing the supposed nameof their Mighty God, until they today have some two-score sorts. Whatpurblind ignorance this, for God is God and has not changed with the riseand fall of empires or the disappearance of languages; his name was oncea different sound in ancient Egypt or India, in Lemuria, Atlantis or Copan.

Where; then, are those many sounds of His Holy Name, or has that beenaltered?

But where," ye say, "is the fact in the pronunciation of the name ofGod?" The answer is by asking "What and who is God?" He is the All; theearth, the sky, the stars in it; the heart of man; the elemental and organicworld; the kingdoms of the universe; the realm of sound and the formlessvoid. Is not the pronunciation of that Name to consist therefore inBecoming all those kingdoms, realms, and power, focusing in yourself theentire essence of them, each and all at once? Is this to be done bybreathing forth "Jehovah" in one or many forms? You easily see it is not. And your minds will carry you on the next step to admit that before you cando this you must have passed through every one of those kingdoms,retaining perfect knowledge and memory of each, commander of each,before you can attempt the pronunciation of the whole. Is this a smalltask? Is it not the task Karma has set before you, compelling you

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like children to repeat parts of the word in the varied experiences ofrepeated lives spent on earth, bringing you back to the lesson until it is welllearned?

And so we are brought to ourselves. Our Aryan ancestors havemade the declaration, repeated by thousands since, that each man ishimself a little universe. Through him pass all the threads of energy thatramify to all the worlds, and where any one of those lines crosses him isthe door to the kingdom to which that thread belongs. Listen to theChandogya Upanishad: "There is this city of Brahman - the body - and in itthe palace, the small lotus of the heart, and in it that small ether. Bothheaven and earth are contained within it, both fire and air, both sun andmoon, both lightning and stars; and whatever there is of the Self here inthe world, and whatever has been or will be, all that is contained within it."

Vain it is to make search without. No knowledge will reach you fromany where but this small lotus of the heart. Just now ye are binding it sothat it cannot burst open. It is with the delusions of the mind ye bind it in aknot. That knot ye must break. Break loose from scholastic error, make ofyour minds a still and placid surface on which the Lord of the palace in theheart can reflect pictures of Truth, become as hole children who are nothindered by preconceptions, and ye will have knowledge.

The only fact I have to offer you is - YOURSELVES.

- Nilakant -------------

TEA TABLE TALK

It has been gratifying to the Aryan T.S. to known that itsAbridgements of Discussions have proved useful to theosophists at largeand that they are in great demand. It seems that the general thought isoften impressed and answered through this means, which affordsadditional proof to my experience that the members of the theosophicalbody may, as a rule, be found to think in the same channel. A letterreceived by the General Secretary shows, among others, the above facts. "I write to say that about two weeks ago I thought a question aboutsomething I wanted to know, and afterwards decided that the motive wasmore one of curiosity than anything else, and as the information, I did notthink, would be of any special 'help' to me, I drove the thought out of mymind. Just at this time came the strong impression of writing to you, whichI kept putting off until the feeling that I must became very burdensome, so Iwrote, as you know. What was my surprise and gratification to find ananswer to the thought in the printed ''Abridgement of Discussions'" (senthim with answer to his letter), "together with some other very interestinginformation."

The Tea Table opened its budget of experiences this month. Placeaux dames; let the Widow speak first.

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"Three funny things happened to me in one day last week:1st. My dressmaker had a dress-goods pattern of mine for over a

year. I concluded not to have it made up, and wrote her to send it to me. She received my letter the following day and wrote me thus: "Strangelyenough, yesterday afternoon" (the time when I was writing), "I happened toopen an old trunk, and there I came across your dress goods, which hadbeen forgotten a year, and I said to Annie that I would send it to you, as itwas about time."

2d. "I thought of a physician to whom I had written some time ago forinformation. He had sent me a full reply and the subject had beendropped. I debated whether I would open it up further, and decided not todo so for the present. The second day thereafter I received a letter fromthe gentleman, who said he had happened to come across my old letter in

his drawer the day before and thought he would write me again on somepoints."

Notice that these persons both "happened" to do the very thingnecessary to carry out the idea impressed, and that it is almost always thecase in such matters. The third occurrence given by the lady is thefollowing:

"I received a letter in an unknown hand from Rome, Italy. I exclaimedthat I wondered from whom it came," (the dear delightful creatures neveropen it till conjecture is exhausted!), "and my sister said: 'Probably fromOtis; he always writes from the land's end.' 'He is in New York,' said I, andopened the letter. It proved to be from the merest acquaintance, withwhom I had never corresponded, who, in a foreign land, had selected meto be the medium of a financial favor to certain projects of Otis, simplybecause he knew no other mutual acquaintance who resided in the samecity with his (the traveler's) bankers. Besides this, I had had a talk with Otisabout this gentleman on the same week in which he wrote, neither of usknowing where he was: I have forgotten the exact day."

Quickly had ordered a box for account books to use at his house, andanother box had been ordered for use elsewhere, made by a differentcarpenter. Weeks passed and neither carpenter had finished. One dayQuickly Passed the head of the street where was the carpenter's shop inwhich he had ordered the box for his house, and hesitated, saying to me:"I'll go down and see if that box is done. No! I'll wait till afternoon." Hewent to his office, where the clerk said: "The box you ordered for the officehas come; there it is."

"Where did it come from?""From P; they just sent it." It was the very box from the carpenter's

shop he had five minutes before hesitated about. Apparently he had"struck the trail" of the person who must have just passed with the box onthe way to deliver it.

The student wrote to B that a document which C had would soon behanded by C to him (the student) for B's use. The student and C live in thesame place, but B is in a distant city. There was much delay about thearrival of the document. After several weeks' waiting, the student was onthe way to his office and suddenly began to think, "Inasmuch as the paperis delayed so long, I will write B that I will send him a duplicate." Reaching

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his office he sat down and took paper to write what he had thought of a few

moments before, when a messenger entered and handed him the delayeddocument. Both he and C had evidently thought of it at the same time; heto supply its place, and C to send it at once.

"I can match your stories," said the Professor, "with two psychometricexperiences of my own, which have occurred since I began to give someattention to psychometry with a view to understanding certain states ofsensitive patients of mine. It is a curious fact, by the way, that all theseoccult experiences come to us when we turn our attention to such subjectstor unselfish reasons, or when we simply begin to live a life in accordancewith theosophical principles and open our minds to the reception of truth,regardless of all previous conceptions. The unseen appears ready to meetus more than half way, and I take it that the real secret of these openingexperiences is bound up in the fact of synchronous vibration. Unconsciously to us, the mind, in controlling matter, controls and regulatesthe vibrations of our inner being, and when we have (by conjoined will anddesire) put the mind into a receptive attitude, we vibrate naturally withunseen planes about us, and the inner senses begin to take advantage ofthe pause and open, at first slowly and faintly.

"Well - to proceed; I was on a railroad journey, and our fast trainentered the coal regions unnoticed by me. It was the express, very rapid,and the constant motion and vibration produce a sort of disjunction of thebody from the mind. I was sitting in a seat alone; my eyes were closed,and I felt as if I were looking down through the body from the head. Isuddenly felt or seemed to see heaps of coal under the car, or veins ofcoal, and then men working in it. I opened my eyes and looked out in timeto see that we were just passing a mine-opening, and were going throughthe coal regions. I then resumed my seat, when the experience wasrenewed, with different details. Another time on the limited, nearPhiladelphia, I had been seated with closed eyes in the same position asbefore, when I suddenly began to see water, as if under the car, disturbedor dashed. Opening my eyes I looked out and saw that the train waspassing over a long water trough or chute, from which the express takes upwater by means of a scoop or pipe in the tender."

Many such experiences occur in trains, which would seem to confirmthe Professor's vibratory theory. The experience given by me in Vol. I ofthis magazine under the title of "Singing Silences" first attracted myattention in various railway journeys.

We began to press the mother for her contribution to our notes, whenshe laughed and said her "only happening was not a happening at all. Idreamed one night that I was alone and driving a double team in a sleigh,

when I met a loaded haywagon at which the horses took fright and ranaway with me. As I never sleigh, never drive alone, and as haywagonsloaded are not generally abroad in deep snow, I laughed at the hocus-pocus on awakening. But very unexpectedly that morning, a neighbor senther sleigh and double team for me with a request that I do her a service. Iwas driven off, and in a short while some part of the harness gave way. The driver got down to

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mend it, and while he was at the side of the road a loaded haywagon cameon us round a corner, the horses started and jumped and the driver caughtthem by the heads, and that was the end of it all, as the children say."

Quickly thought he could beat that dream: he generally does go usone better, and I don't know that any one envies him some of his occultadventures at least. He was living in New York, and had an acquaintancewho was better known to the family of his uncle than to himself. He went toWashington and put up in a private house in R Street. On the second nighthe dreamed he was at home and was going in by the basement way incompany with the above-named gentleman and his own deceased sister. As they were about entering, the gentleman put his hand on theoverhanging stoop, which at once fell upon him, and he disappearedbeneath it. Every one in the dream seemed to feel very badly about him. Next day Quickly made a note of the dream in his diary and dismissed itfrom his mind. Not writing home, he heard nothing about the gentleman,but when he returned to New York he learned that his acquaintance hadhad a severe fall which brought on an old trouble, and that he had died onthe night of the dream. The Professor listened with the genuine "I-know-all-about-it" air, and remarked at the close that the dream was doubtlesscaused by the events of the man's life passing rapidly through his dyingmind, and when he came to his relations with Quickly, that recollectionvibrated in connection with Quickly and caused his dream, reaching him allthe more rapidly because his physical nature was at the moment quiescentin sleep. I do not doubt myself that this suggestion is a correct clue to allsimilar occurrences.

- Julius----------------

ANSWERS TO QUESTIONERS

To ZadokSuppose persons have reason to believe they have found the

beginning of the Way, and then find they do not care to investigate themysteries of Occultism; that they are content to remain without knowledgeon these subjects, though they found Truth through Theosophy, and thatthey are happy because they feel that whatever God orders in their livesmust be right, whether it is pleasure or pain.

Suppose also that such persons, though having put themselves in aspiritually receptive condition, feel no weight of Karma, though willing tosuffer to whatever extent is needed from it. Do you not think such personsmay be deceiving themselves in thinking they are Theosophists, when theyhave lived many weeks in this condition? Do you think it harder for womento attain spirituality than men? and if so, still should they not strive all themore to obtain it? I know we should not avoid anything merely because itis irksome or uninteresting.

Do not Theosophists allow themselves to feel happy if happinesscomes to them without their desiring it? Also why do Theosophists wish toavoid feeling pain or pleasure, if God orders the circumstances whichproduce them, after we have subjected our will to His?

Please answer in your next issue of THE PATH. - L.

Answer - Men attach an erroneous meaning to Occultism. If one hasfound the beginning of the Way he has found some of the mysteries of Oc-

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cultism, for none find the Way until they find something of the Unseen. It isimpossible for one to put himself in a spiritually receptive condition without"investigation" of or being under the sway of Occultism or Occultconditions: and it is through these same conditions that he knows that painand pleasure are one and all wise. Karma does not always manifest itselfas suffering, be any means; it is quite as likely to produce joy as sorrow,and Karma is not always weighty. Such persons of whom you speak maybe trying to become Theosophists, but are not Theosophists. A seeker forDivine wisdom seeks in all directions and refuses none.

2. It is as hard for man as for woman to enter the mysteries. Manworks through the intellect, woman through the emotions or heart. Bothare equally useless after a time, and of the two the heart is the better tool.

But woman becomes engrossed or overwhelmed by her emotions, andpasses no farther. The greatest Teachers have been those who have hadmost of the womanly in their natures. It is more difficult to master the bodyas a woman than as a man. This can be answered only partially in print.

3. The True Theosophist allows himself; or is taught to feel, bothpain and pleasure, happiness and sorrow, for he knows them all to be wise. Men long for and desire; they fight for happiness and do not find it. Wehave given to us peace, which is far beyond happiness. Happiness is ofthis world and is a mockery of the True; yet as all other men we feel it, forwe feel all things, for in all these things lie the lessons to be learned asmen. I dare not speak for other men, but were I to wish to avoid eitherpleasure or pain, knowing them to be God's will, then would I utterly fail. Once having subjected my will - my human will - to His, then I avoidnothing that is His will. - Zadok

To Zadok1. Why, since the Deity chose of His own divine will to make the

descent into matter, or - as some put it - by this process alone came to Hima realizing sense of His being, in the manifestation through and by matter,why should this be considered a "fall," or, indeed, an evil at all, since, beingthe work and choice of the Deity, it must necessarily have been bothwisdom and goodness which dictated the "descent;" and, as Theosophyteaches the inner Light and indwelling Emanuel (God with us) to be everpresent in all forms of life, wherein consists the evil of this divine descent,and why must this experience be necessarily associated with evil at all?

2. I met an F.T.S. the other day who believes he has arrived at"Saintship" and cannot therefore err. He cannot bear the slightestcontradiction, believing that he has arrived at such a state of"enlightenment" that he is infallible, whereas we less gifted mortals feel thathe often makes grave mistakes. Of course this assumption is untenable inthis case, but are sainthood and consequent infallibility likely to result fromthe humdrum every-day life of an ordinary nineteenth century man?

Answer - For the Deity there is no fall. He can not fall. In the so-called descent into matter, He must manifest through something. Never

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does the Ineffable stand unveiled before mortal man. When the All Wise

deemed it good to manifest Himself as individualities, He did so through thesoul. After creating the human man with the soul that all things possess,"He breathed into his nostrils and man became a living soul," or the Deitymanifested Himself through the soul in the man. Nothing below man isimmortal. Man is not immortal; his soul is not immortal; but the breath ofGod, which is God's life or God himself, is forever. Man was to have livedas the angels, "for they also were made;" but, although by the grosserelements of matter or nature, by its lusts and desires, its seductive beautiesand deceptive pleasures, realized most fully through the senses of thehuman body, the soul was drawn down instead of upward, into ignoranceof the true instead of toward the wisdom of God, holding and binding thusthe spirit in the meshes of the grossest part of nature, and so fell. God didnot fall, - the spirit; nor did man as the human man: but the soul, being afree agent, did so, causing the spirit to be limited, and entailing pain andanguish upon the human man. Man with the Divine manifest in him was toknow only the good, or wisdom; but, not content, he must eat of the tree ofthe KNOWLEDGE of good and evil, or the misapplication of the good, andfell into ignorance. There can be no greater evil than losing the wisdom ofa God for the ignorance of a man. Herein consists the only evil of the fallafter the descent into matter.

2. How do you know that he makes grave mistakes? I may not saythat anyone errs or makes mistakes, other than my own self. Neither youor I may say another is saint or devil from our own standpoint of whatmakes either. Both you and I have been taught, however, that one whohas arrived at the state of "Saintship" never lays claim to it or to"enlightenment."

Saintship and a certain measure of infallibility will result fromhumdrum every-day life in the nineteenth century, and in no other way, ifrightly comprehended. Otherwise one would not be here at all, or wouldhave lived in some other time, before time was. To become a saint onemust know what sinners are and what sin is. The best way to arrive at thisknowledge is through the nineteenth century or the time in which we live,through life and all it tells us. Believing that one cannot err and in one'sinfallibility is however not a characteristic of saintship. - Zadok

From Walter B.What would be the effect if a sleeper, whose astral is abroad, were

suddenly or violently awakened?

Answer - The question is too general to be answered categorically. The effects vary in each case, and in the greater number only a powerfulseer or adept could tell what, if any, effect had been produced. Further,

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several effects could be mentioned which would be incomprehensible toyou unless you possessed actual experience in the matters referred to, forwhich no words of description exist as yet in the English language.

A person approaching to awaken a sleeper sends out the force of histhought at once long before he begins to awaken the person. That thoughtcalls the attention of the sleeper's intelligence, and awakening has alreadybegun before you have touched or spoken to him.

In general it is not well to suddenly awaken a sleeper. Yet thousandsof cases are occurring daily where men in deep slumber are violentlyawakened with no bad results.

The matter inquired of, to be of profit, must be experienced, thesphere to which it relates not being one easily or usefully described.

2. Does the Astral body return in such case in time to avoid acalamity; and, if not, would the material bodily organism continue toperform its functions in a manner similar to a person in a hypnotic state

Answer - Partly answered in No. 1. Whenever the astral body isaway it returns in time, in the greater number of cases. The material bodyis capable of performing many functions in an automatic way, so long asthe real vital spark is not lost. As hypnotism is in its infancy both as to factsand terms, it is useless to compare anything to it: it would be better to referto somnambulism for examples and comparison.

But in considering these questions you should he clear as to whatyou mean by "astral body," and as to whether it is a common fact that thegenerality of people have developed their potential astral body sufficientlyfor it to depart three inches from the material one. With most people, theastral body, when not closely interknit and working with the material body,is in a confused and nebulous state; hence it must be not common that itdeparts to any distance.

- Julius----------------- 382

CORRESPONDENCE

KEELEY'S MOTOR

LONDON, Jan. 16th, 1888

To THE EDITOR OF THE PATHDear Sir: - I notice in your issue of January a translation from the

"Lotus" of an essay by Madame Blavatsky on the "Etheric Force" of Mr.Keeley; it may perhaps be interesting to your readers if I add something tothe information contained in it.

It is curious to note, in contrast, the prophecy of Madame Blavatskyand the Report in the N.Y. Sun on Mr. Keeley's work; and it is especiallycurious when one knows, as I do by personal experience, that those lineswere penned by Madame Blavatsky two years ago at Ostend andpreviously at Wurzburg, and at a time when every friend of Mr. Keeley wasjubilant with the prospect of success.

At that time, owing to the interest of one of my friends in Mr. Keeley, Iwas very well informed as to his progress, and I had a long conversationwith Madame Blavatsky on the subject. She stated that the source of herinformation and her prophecies was her "Master," - one of those "ElderBrethren" mentioned in her article, who guard the welfare of the humanrace. She then said that Mr. Keeley would never be allowed to bring toperfection the working of the force which he was investigating, and that hecould never discover its final secrets; but that he would probably be able toprevent a commercial loss to his friends. She said, however, that thiswould be accomplished in a way different from what his friends expected. In his "Etheric Force" Mr. Keeley "had got upon the track of a mosttremendous power in occultism, and he was a wonderful man to have doneso much, unaided as he was;" but that it was not at all clear whether hewould be able to utilize it. That he would never be allowed, even if it lay inhis power, which she said was "impossible," to discover the final secret ofthis force, because in this case he would be able to destroy half the worldin a moment of time.

She said that it was impossible for Mr. Keeley to make machinesdriven by "Etheric Force" into a commercial success, because the sourceof the force lay in himself, and, further, that this was the only thing whichhad enabled him to go as far as he had in his discoveries, provided he wasa truthful man. Consequently she was very certain that such a machinewould never be available for the use of other people apart from Mr. Keeley.

That while everybody has this power in themselves in varying degree, theyare unable to use it while untrained to liberate it; and that Mr. Keeley, a"born Magician," was trained in a former incarnation.--- 383

She again asseverated that, while Mr. Keeley had made a greatname for himself in connection with "Etheric Force," he would also make agreat success, but on a line entirely different from that which his friendsexpected,

I have written this to you because it seemed of interest that theseremarks were made two years ago at a time when there was no idea of anydifferent line for Mr. Keeley, as we see there is by the report of hisCompany's meeting. Further, the prescience contained in them is ofinterest, as being one more demonstration of the knowledge of those"Elder Brethren." I remain, Sir, very truly yours, Constance Wachtmeister ---------------

THEOSOPHICAL ACTIVITIES

IN AMERICATHE ANNUAL CONVENTION of the Theosophical Branches in the

U.S. is to be held in April next. It is not yet settled whether to have it inNew York or further West. New York offers the use of the Aryan T.S. Hall,which is of the right size. It may be decided to hold it in Cincinnati, whichpresents the advantage of being nearer several Western Branches; and,besides, no Convention has yet been held there. Branch officers arerequested to get ready to send a delegate if they can, and, in any case, apaper upon the subject of the movement, to be read at the meeting. Noticewill he sent in due time by the General Secretary.

CHATTERJI - Bahu Mohini M. Chatterji has written a letter to Mr. A.P.Sinnett of London, contradicting the absurd rumor which has been goingaround that he intended to join the Catholic Church, and denying that heever had such an intention. The report arose from the fact that Mr.Chatterji went to Italy for the purpose, among others, of seeing amanuscript work there in the possession of some Jesuit Fathers having agreat resemblance to the Vedas.

THE GENERAL OUTLOOK in America is encouraging. Since theConvention in April, 1887, at New York, several new Branches have been

formed in different parts of the country, and at present there are pendingsome more applications for Charters to organize others. There is alsoconstant inquiry.

NEBRASKA is coming forward with two applications. One is to benamed "Nirvana." As it is not yet formed, particulars cannot he given. InOmaha a new Branch is to organize this month under the name VedantaT.S.

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ARYAN T.S. OF NEW YORK - Here there is a great deal of interest. The meetings each week are fully attended and constant study pursued. The library, which is much read, has been found of great value, as itsupplies the wants of many members and proves that each Branch shouldendeavor to possess one. The Epitome of Theosophy, which appeared inJanuary PATH and was contributed to the cause by one of the members,has had a wide circulation, 4,000 copies having been distributed; out ofthat number, 2,900 were purchased and circulated by theosophists.

BOSTON - Our Athens has not yet forgotten Theosophy. Openmeetings are held by the Branch there. Some of their members also visitthe meetings in New York. Any theosophist who feels inclined can addressto the President of the Branch, Mr. J. Ransom Bridge, an expression ofviews as to how the third of the declared objects of the TheosophicalSociety should he regarded and studied. That object is: "The investigationof unexplained laws of nature and the study of the psychical nature ofman." The subject now engages their attention.

IN INDIAThe report of the Convention of December, 1887, is at hand. A

remarkable faculty for making errors in names and addresses in theAmerican list is displayed, but considering race and philologicaldifferences, and the extremely inadequate staff at Col. Olcott's command,this is not to be wondered at. The Aryan secretary's address is given as inChicago, and the Chicago secretary's is wrong as to street and number. Readers will find this all corrected when Head-quarters use the list recentlysent from here, and in the list printed in this PATH. The lack of informationabout American T.S. affairs, shown in the report, is due to the fact that noAmerican Branches responded to the General Secretary's request madelast summer, for reports in time to forward to the Indian Convention. In thisPATH we print a correct list of American Branches to date.

The Convention opened on December 27th, 1887, when thePresident delivered his address and the various reports were read. On thesecond day, among other things done, was the distribution of the''Visishtadwaita Catechism" and "The Golden Rules of Buddhism" - theAdyar Library issues of the season - to the delegates present. On the 3dday the usual public celebration of the Society's Anniversary took place.

The Council Hall is in the shape of a T, 100 feet long and 26 wide one way,and 36 by 40 feet in the other. It was filled to over-crowding by guests. Raja Eswara Dass, of the Arcot Royal family, loaned the Arcot StateCanopy for the platform. Several Indian noblemen and officials werepresent. Dewan Bahadur Raghunath Row, Minister to the Rajah of Indore,made a speech affirmative of his sustained interest and unshakenconfidence in the Society, which he considered are of the most importantmovements of the day.

The second part of the celebration comprised a concert of ancientAryan music, executed upon the Sitar, Vina and other Indian instruments. This

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was enchanting. The Police Commissioner of Madras, Col. Weldon, whowas present, said on leaving, "This, gentlemen, is a real Indian NationalCongress."

The President's report showed that we have 153 living Branches atthe close of 1887. This did not include those recently formed in the U.S.,information of which was then on the way out. There will soon be 160. Healso reported that His Highness, the Maharajah of Durhungha, Bahadur,K.C.S.I., had telegraphed his willingness to donate 25,000 rupees to theSociety, as he considered it a useful body. When this is added to thePermanent Fund, the Society will have 34,000 rupees invested. If investedat 4 %, this would yield annually about 1,400 rupees, or one-fifth of theaverage expenses. A sufficient fund is needed, for, as the President justlysaid: "Ours is not an ascetic, but an executive, body, upon whoseshoulders presses the burden of engineering one of the most importantsocial movements of our times." What Col. Olcott expects to raise thePermanent Fund to is $100,000, or, in Indian money, about three lakhs ofrupees.

The Adyar Library is a grand feature of the Headquarters work. Itnow has: - in Sanscrit, 460 volumes, including Mss.; in other Indianlanguages, 263; Western Languages, including the classics and Hebrew,

about 2,000. The Director and Pandit (or Professor) is the learned N.Bhashyacharya of Cuddapah, whose Vishishtadwaita Catechism wenoticed above.

The report from Ceylon was very encouraging. A new branch therecalled "Sabaragamuwa" is very active, having opened two Sunday schoolsand built a headquarters, and they expect to open a day school soon. These, of course, are all Buddhistic. We fear "poor Ceylon," with her"balmy breezes" and "vile men," must soon be razed out of the ChristianHymn-Book. Buddhist schools for boys were also opened at Kalutara andKaragampitiya, and for infant boys and girls at Bambalapitiya, all beingunder the management of the Colombo Theosophical Society. At thelatter's place weekly preaching is kept up to good audiences.

IRELANDTHE DUBLIN LODGE, T.S., has decided to admit as associates

persons who, while not wishing to become members, are willing to work forthe objects the Society has in view. These associates have no voice orvote, but are allowed to use the books and documents of the Lodge.

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AMERICAN BRANCHES: THEOSOPHICAL SOCIETY.

Place - Name - Date of Charter - President - Secretary - Address

- Boston - Boston Theosophical Soc'y - 1886 - J. Ransom Bridge - Herbert A. Richardson - P.O. Box 1868

- Chicago - Chicago T.S. - 1884 - Stanley B. Sexton - Mrs. M.L.Brainerd - 861 W. Monroe Street

- Chicago - Ramayana - 1887 - Dr. W.P. Phelon - Mrs. A. M.Hatch - 629 Fulton Street

- Cincinnati - Cincinnati T.S. - 1886 - Robert Hosea - Miss AnnieLaws - 100 Dayton Street

- Los Angeles - Los Angeles T.S. - 1885 - Dr. C.W. Bush - Miss L.A. Off - Collado St., Station F- Malden - Malden T.S. - 1885 - Sylvester Baxter - Frank S. Collins -

97 Dexter Street- Minneapolis - Ishwara - 1887 - Dr. J.W. de B. La Pierre - Mrs. Julia

A. Lovering - 225 S. Fifth Street- New York - Aryan - 1883 - William Q. Judge - F.D. Hammond - P.O.

Box 2659- New York - Occident - 1886 - Private- Philadelphia - Keystone - 1886 - Private- Philadelphia - Krishna - 1887 - Carl F. Redwitz - Miss C. A. Howard

- 129 S. Fifteenth St.- Rochester - Rochester T.S - William B. Shelley- St. Louis - Arjuna - 1882 - Elliott B. Page - P. O. Box 659- St. Louis - Pranava - 1887 - Wm. Throckmorton - Frank E. Dickie -

900 Olive Street- San Francisco - Golden Gate Lodge of - 1885 - Theo. G.E. Wolleb -

Mrs M. Bangle - 1278 10th av., E. Oakland, Cal.- Santa Cruz - Purana - 1887 - Mrs. L.U. McCann - W.S. Hall, M.D. -

P.O. Box 296- Washington - Gnostic - 1884 - Dr. Elliott Coues - 1726 N. Street,

N.W.- Omaha - Vedanta - 1888 - Names not yet reported.

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THE THEOSOPHICAL PUBLICATION SOCIETY

HEADQUARTERS: - LONDON

President: THE ---- OF ----- Vice-Presidents: WM. Q. JUDGE (General Secretary of the

American Theosophical Societies); MABEL COLLINS (Writer of "Light onthe Path," &c.); REV. ---- ----

Treasurer: THE COUNTESS WACHTMEISTER (CorrespondingSecretary for the Western Theosophical Societies).

Secretary: RICHARD HARTE (Ex-President of the AryanTheosophical Society of New York)

We copy the following from Prospectus just at hand.

This Society has been formed for the purpose of supplying thoseinterested in Theosophy with literature of the subject in a readily accessibleform, by reprinting articles of interest to theosophical students, thusbringing to light much valuable matter which is at present buried in rareworks and old numbers of magazines. The Society, however, will not

confine itself to reprinting such articles; it will also publish original works onTheosophy, chiefly of an elementary character. It proposes, in addition, toissue, from time to time, cheap reprints of rare or valuable old works thatthrow light on Theosophy. (Articles reprinted will be in the same size andtype as "Lucifer.")

No entrance fee is charged; a payment of five shillings yearly, inadvance, constituting membership.

For countries not in the Postal Union the yearly fee is seven shillingsand sixpence.

The advantages offered to members consist in the receipt, post free,of all the Society's publications the selling price of which is below sixpence. Those publications of which the price is sixpence or more are supplied tomembers, if desired, at actual cost price and postage; but theseadvantages only apply to publications issued during the period covered bythe member's subscription.

It has been found that many who wish to become members, owing totheir position in their respective religious bodies, prefer not to have theirnames mentioned as belonging to a Society, one of whose objects is toforward the cause of free enquiry in philosophy, religion, and ethics. The"Theosophical Publication Society" has, in consequence, been made analmost entirely anonymous body. The names of the members are knownonly to

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the officers of the Society, who are pledged to absolute silence; it beingleft entirely to the option of the members themselves to declare, or not,their connection with the Society, - The President himself, and one of theVice-Presidents, being among those who have chosen to remainanonymous.

The Society is now preparing, and will soon begin to issue, itsreprints, all the earlier of which will be below the price of sixpence each.

Address all communications to The Secretary, Theosophical Publication Society, c/o George Redway, 15, York Street, Covent Garden, London, W.C.

Subscriptions can be remitted in postal money orders.

TO THE PUBLIC.

The Theosophical Publication Society must not be confounded withthe Theosophical Society, and in view of certain libelous statements whichhave been made and circulated, it may be useful to state briefly here a fewfacts about the latter Society and its founders.

The Theosophical Society was founded more than twelve years agoby Mme. Blavatsky and Col. Olcott. The former is a Russian ladybelonging to an old and noble family; the latter is a distinguished Americanofficer. The Society has its headquarters in India; and in that country,where its activity has hitherto been greatest, it has 150 branches. Branches of the Society have also been established in England, Ireland,Scotland, Australia, France, Germany, Austria, Greece, Japan, and in theUnited States and South America.

The members of the Society are essentially a body of students, whojoin to the investigation of Nature an earnest desire to carry out in practicea purer system of ethics than that which prevails in society at large. Self-reliance, self-control, self-respect, willingness to draw knowledge from allsources, and a firm and heartfelt desire to be just and kind and forbearingtowards others, are believed by Theosophists to be essentials to anyprogress in Theosophy.----------

LE LOTUS of a recent issue contained an excellent French renderingof H.P. Blavatsky's remarks on Keeley's Inter-Etheric Force, taken from herbook. We translated it into English, but by some inadvertence failed tostate that our translation was from Le Lotus; we have great pleasure nowin making the acknowledgment.----------

The Editor of the PATH desires to thank very warmly the Krishna T.S.of Philadelphia for so generously providing the means whereby the long-needed reprint of last April's PATH has been effected. Persons who haveordered but have not received copies will please communicate with theoffice.--------------

The wise who knows the Self as bodiless within the bodies, asunchanging among changing things, as great and omnipresent, does nevergrieve. - Katha-Upanishad

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